THKOLOGIGilli 


Section 


2/  7: 


THE 


PULPIT  CYCLOPEDIA, 


CHRISTIAN  MINISTER'S  COMPANION 


CONTAINING 


THREE  HUNDRED  AND  SIXTY 

SKELETONS  AND  SKETCHES  OF  SERMONS; 

AND 

EIGHTY-TWO  ESSAYS 


BIBLICAL   LEARNING,  THEOLOGICAL   STUDIES,  AND  THE   COMPOSITION 
AND  DELIVERY  OF  SERMONS. 


BY  THE  AUTHOR  OF 

SKETCHES  AND  SKELETONS  OF  SERMONS,"  "  CHRISTIAN'S  DAILY  PORTION,' 
AND  "  SERMONS  FOR  FAMILY  READING."     ^ 


& 


ooejc 


THE    LONDON    EDITION    OF    FOUR   VOLUMES    COMPLETE    IN    ONE. 


NEW  YORK: 
D.  APPLETON  &  COMPANY,  200  BROADWAY. 

PHILADELPHIA : 
GEORGE  S.  APPLETON,  148  CHESNUT  STREET. 


M  DCCC  XLV. 


INTRODUCTORY  NOTIC^X'rw^  ^^ 


FOR    THE 


AMERICAN   EDITION. 


Among  the  auspicious  "  Signs  of  the  Times,"  the  increase  of  the  demand  for 
accurate  scriptural  knowledge,  and  the  multiplying  facilities  for  extending  its 
hallowed  influence,  are  not  the  least  grateful.  One  of  the  circumstances  which 
portends  unspeakable  public  benefit  to  the  churches  of  Christ  is  the  growing 
attachment  to  pulpit  eloquence,  instead  of  the  drowsy  reading  which  so  long  has 
thrust  out  the  legitimate  preaching  of  the  gospel.  Without  controversy,  no  one 
defect  in  the  services  of  the  sanctuary,  more  incongruous  and  incompatible  with 
all  the  ostensible  purposes  of  social  devotion  and  ministerial  instruction,  can  be 
designated,  than  the  modern  practice  of  reading  discourses  in  the  "  house  of 
prayer."  Theological  tutors,  and  writers  on  sacred  literature,  who  proscribe  and 
endeavor  to  extirpate  that  wretched  perversion  of  every  principle  of  natural  sensi- 
bility, common  sense,  and  genius,  merit  the  support  and  thanks  of  all  those  "  who 
love  the  Lord  Jesus  Christ  in  sincerity,"  and  who  long  for  the  splendid  day,  when 
"  all  shall  know  him  from  the  least  to  the  greatest." 

This  view  is  peculiarly  impressed  upon  us  by  the  fact,  that  with  the  exception 
of  Simeon's  Horse  Homileticse,  and  his  volumes  of  Skeletons  which  preceded  it — 
scarcely  an  attempt,  for  a  century,  was  made  to  disseminate  those  textual  expositions 
generally  known  as  an  Analysis  or  Sketches  of  Sermons.  The  few  specimens  of 
that  class  of  the  seventeenth  century  are  so  ramified  and  minute,  that  their  pro- 
tracted discussion  rendered  them  almost  useless  for  the  brevity  of  our  modern 
discourses.  Exclusive  of  Hannam's  "  Pulpit  Assistant,"  which  has  passed  through 
five  editions  in  Britain,  that  department  of  biblical  literature  remained  almost  an 
entire  void.  Hannam's  selected  "  Outlines  or  Skeletons  of  Sermons "  are  un- 
exceptionable in  their  truthful  sentiments  and  pious  tendency,  but  they  are  both 
redundant  and  defective  ;  and  want  that  terse,  vivid,  and  comprehensive  condensa- 
tion, in  which  modern  Pulpit  Orators,  especially  Bradley,  Hall,  Jay,  and  Melville 
excel.  The  volume  of  Hannam,  in  the  last  improved  edition,  combines  a  rich 
fund  of  didactic  exposition  and  instruction  ;  but  owing  to  its  derivation  from  the 
protracted  discussions  of  the  never-tired  and  inexhaustible  commentators  two 
hundred  years  ago,  their  multifarious  details  are  frequently  complex  and  tedious. 


n  INTRODUCTORY    NOTICE. 

More  recently,  however,  a  work  has  appeared,  entitled  ''  Sketches  of  Sermons  ;^' 
amounting  to  nearly  four  hundred,  all  lately  composed  and  preached,  and  "  furnished 
by  their  respective  Authors."  They  are  characterized  by  considerable  fervor,  are 
lively  in  their  manner,  and  replete  with  evangelical  doctrine,  and  will  aid  the  student 
accurately  to  comprehend,  and  rightly  to  divide  "  the  word  of  truth."  Neverthe- 
less, they  are  generally  rather  too  expanded  and  prolix  to  be  classified  as  direct 
aids  for  the  development  and  distribution  of  a  discourse,  by  those  whom  duty  urges, 
and  capacity  qualifies,  to  embody  the  result  of  their  own  experience  and  observation 
in  unwritten  addresses  for  the  benefit  of  others ;  the  formation  of  which  is  the 
immediate  object  of  all  these  aids  to  pulpit  oratory  and  edification. 

A  volume  of  500  pages  octavo  has  lately  been  issued,  with  the  title  of  "  Theo- 
loo-ical  Sketch-Book,  or  Skeletons  of  Sermons  ;  arranged  in  systematic  order  to 
constitute  a  complete  Body  of  Divinity."  It  is  the  first  of  a  series  of  three  volumes, 
and  is  almost  entirely  a  compilation  from  other  works.  One-fourth  is  extracted 
from  the  "  Sketches  of  Sermons  "  just  mentioned — two-fifths  of  the  subjects  are  taken 
from  Simeon's  Horae  Homileticaj  and  Skeletons — one-eighth  of  the  volume  is  quot- 
ed from  Hannam's  "Pulpit  Assistant" — and  another  eighth  has  been  culled  from 
the  "  Preacher."  The  value  of  the  volume  therefore,  for  the  purposes  of  scriptural 
exposition  and  ministerial  aid,  is  precisely  identical  with  that  of  Hannam's  "  Pulpit 
Assistant,"  and  the  "  Sketches  of  Sermons,"  with  the  additions  from  Simeon's  ana- 
lytical Works.  The  Theological  Sketch-Book,  in  truth,  is  merely  a  systematic 
selection  chiefly  from  Simeon's  Works,  with  discussions  from  Hannam's  "  Pulpit 
Assistant,"  and  the  "  Sketches  of  Sermons,"  to  render  the  course  of  theological 
textual  exposition  perfect. 

The  Pulpit  Cyclopedia  differs  from  all  those  works,  both  in  the  unity  of  its  de- 
sign, and  in  the  superior  adaptation  of  the  means  to  the  end.  The  scriptural  theory 
of  the  contents  of  this  volume  may  thus  lucidly  and  emphatically  be  announced  : 
"  There  are  certain  doctrines  which  form  the  basis  of  Christianity,  and  support  the 
temple  of  truth  ;  and  they  should  ever  be  prominent  and  conspicuous  in  all  dis- 
courses designed  to  promote  the  salvation  of  immortal  souls.  Therefore,  the  fall 
of  man  ;  the  divinity,  atonement,  and  intercession  of  Christ ;  the  personality  and 
influences  of  the  Holy  Ghost ;  justification  by  faith  ;  sanctification  of  heart  and  life ; 
and  the  eternal  state  of  joy  or  punishment  after  death,  are  assumed  as  established 
and  essential  points."  There  is  a  charming  simplicity,  with  energy,  in  the  Skeletons 
and  Sketches  of  the  Pulpit  Cyclopedia.  Moreover,  they  are  concise,  although 
comprehensive  and  perfect.  They  are  neither  defective  in  the  general  outline, 
nor  redundant  in  the  explication. 

The  heads  are  designed  as  fertile  remembrancers  only  ;  and  the  filling  up  is 
transferred  to  the  taste  and  ingenuity  of  the  Preacher.  Much  acquaintance  with 
the  general  character  of  promiscuous  assemblies  is  developed  both  in  the  choice  of 
subjects,  and  in  the  manner  of  expounding  and  enforcing  them  ;  and  for  application, 
force,  warmth,  and  practical  improvement,  the  "  Pulpit  Cyclopedia  and  Christian 
Minister's  Companion,"  as  a  storehouse  of  expository  materials  for  the  pulpit,  is 
superior  to  either  of  the  other  collections — although  the  "  Sketches  of  Sermons  " 
embody  much  of  the  same  fervor,  and  exemplify  some  of  its  choicest  attributes. 


INTRODUCTORY    NOTICE.  Ill 

The  Pulpit  Cyclopedia  is  most  happily  calculated  to  facilitate  the  aptness  to 
teach  which  the  Apostle  Paul  requires  of  all  who  are  "  ministers  of  the  New  Testa- 
ment ;"  and  if  the  present  generation  of  Theological  Students  would  use  their 
memory  and  tongue  more,  and  leave  their  pens  on  their  ink-stands,  so  far  as  the 
preparation  of  ordinary  pulpit  discourses  is  concerned,  we  should  not  hear  com- 
plaints of  prosy,  sermonizing  readers,  and  inattentive  and  sleepy  congregations. 

But  one  high  recommendation  of  the  Pulpit  Cyclopedia  consists  in  the  four 
different  Series  of  Essays  which  are  combined  with  the  hundreds  of  Skeletons  and 
Sketches.  Those  disquisitions  circumscribe  nearly  the  entire  circle  of  a  Preacher's 
official  character,  and  duties,  and  obligations,  private  and  public,  personal  and  social. 
It  is  true,  all  those  instructions  can  be  found  in  other  volumes  ;  but  an  inspec- 
tion only  of  the  titles  of  the  Essays,  and  the  numerous  names  of  the  authors  from 
whose  works  they  are  extracted,  at  once  testifies  the  miscellaneous  quality  and 
the  value  of  the  admonitions  and  rules  thus  brought  to  remembrance  from  such 
various  sources  ;  and  enforced  by  the  examples  and  authority  of  the  greatest  mod- 
ern masters  of  pulpit  oratory  and  theological  erudition.  From  this  portion  of  the 
work  alone,  even  if  the  Analyses  of  the  Texts  themselves  were  not  of  such  intrinsic 
worth,  the  Pulpit  Cyclopedia  contains  an  attraction  of  which  all  the  other  works 
are  entirely  devoid. 

These  Essays  are  divided  into  four  distinct  parts,  the  first  of  which  is  devoted 
to  "  Theological  Study  ;"  under  which  general  title  are  found  twenty-five  disqui- 
sitions, all  adverting  to  the  intellectual  apparatus  and  qualifications  of  an  erudite 
and  efficient  Theologian.  The  value  of  the  instruction  thus  accumulated  can  be 
easily  discerned,  when  it  is  stated  that  among  the  writers  of  those  articles  are 
found  the  names  of  Jesse  Appleton  of  Bowdoin  College,  John  Brown  of  Hadding- 
ton, Thomas  Chalmers,  Adam  Clarke,  William  Bengo  Collyer,  John  Angell  James, 
Andrew  Reed,  and  Francis  Wayland  ;  with  others,  both  American  and  British,  of 
similar  dignity  and  influence. 

The  second  series  includes  the  general  theme — the  "  Composition  and  Deliv- 
ery OP  Sermons  " — which,  in  its  practical  bearings  upon  the  general  apostolic 
monition,  "  Preach  the  Word  !"  as  illustrated  in  this  volume,  is  one  of  the  most 
powerful  sections  amid  the  diversified  contents  of  the  whole  Work.  The  worth 
and  importance  of  the  lessons  inculcated  in  those  pages  is  obvious,  when  we  remem- 
ber that  the  topics  comprise  not  merely  the  theory  of  composing  Pulpit  Discourses, 
but  also  the  most  acceptable  methods  of  enouncing  the  Truth — including  "Public 
Prayer,"  Scriptural  Exposition,  and  Choice  of  Subjects;  with  the  Action  and  Elo- 
cution which  are  adapted  to  the  Pulpit.  All  of  which  are  taught  by  Richard  Cecil, 
Philip  Doddridge,  Robert  Hall,  and  Edward  Parsons  ;  with  other  theological  ora- 
tors, of  almost  equal  authority,  both  as  tutors  and  examples. 

The  third  class  of  the  Essays  comprises  a  portraiture  of  the  "  Essential  Char- 
acteristics OP  AN  Efficient  Ministry."  This  catalogue  includes  thirty  topics, 
which  are  enforced  by  the  learning  and  experience  of  Richard  Baxter,  Joseph 
Benson,  Greville  Ewing,  Matthew  Henry,  Heman  Humphrey,  Ralph  Wardlaw,  and 
Daniel  Wilson,  Bishop  of  Calcutta.  The  twenty-ninth  article  is  an  elaborate 
survey  of  the  contrasts  between  *'  English  and  American  Preaching,"  pecu- 


TtefiMMh  sems«rKsafsifaahni»  Aob»  wiy  ifwrtut  iJifc|uirt  ^Ss«>> 

Wife  ^  JM^iw^"'  fcy  nwm  Hiiwntiify-~thc  saiJ^  citMed  '^  Tim  JPrnskr  m  At 

kifPlil^  DiaMh%e,«ie  inrfirpf  ^iMf  w>  w«y  Swricut  Mid  lEafater,  mbi> 
KCwr^Klr  I  iifufcfi  suaeof  AevHKt  if  »r  m  ifatim  of  tke  Pastowl 


qf  iimMgt,  tfce  cuMposilmior^nMMS  «  the  an^  wr.q<iiik  mi 
I  *rj'^  ■!  ilwiil .  Ihr  fHiTMiTM  v£  pjpll  WTtwj  Md  thr  f iMirit  nf  tkr  rhim 
CMHMCic^  vidi  Ae  pasMral  iciitkia,  isoeafliied  a  s«^ 
deli^lKstheMit  M^  RSillfaM  tifc  caTCwliwr,  ifffiotipa  of  tiic  umIm^cJ 
MbUMOioa  If— jfTtrd  «  tke  Fdlpk  CrdqpedbL  Not  odly  will  jwnr 
ftoKlKts  — dTWolQgkal  Sl»ir.l-  theace  4effiT«  safcttKy  kaowled^  haft  eUer 
■  ai  li  II mimA  III  iiif  iMj  ili^i  tkaft  tiKy  Helooa^  to  fc>set;  tkeir 
vil  kcMfidaHy  be  mvakeeei;  ther  viB  fed  hfriwiieg  ngictfel 
over  the  dm^hdesawsB  Mrf  mt^^tmuL  of  Ae  yet;  their  hnlMBl  sees- 
;vitt  be  ie«yi««M)i;  vai  Ibeir  inft  fenor  will  be  ictiedfed, by  nevinK 
liB  tbk  self«dN3hiti^  siirar,  accsoriii^  to  tke  dktaies  of  Go<^ 
tnA,  ia  II  iiMJ— I  lif  with  the  wonb  of  i— iwtil  aoek»  «ed  their  ova  solewi  aai 

Secb  Me  ihi  iliiM   riflbr  ''  Pcinr  CxxunaiA,*'  ipM  tbe  mtli^peraol 
«J  ^^  of  J  tbaee  eyedaBy,  wbo  "preecb  the  McqiUble  jeer  of  the  Lord  f 


Xcw.Tcu.  Novcidher  19, 1S4L 


PREFACE. 


The  Pulpit  Cycuopmdia  is  designed  to  assist  the  Christian  preacher  in  his 
preparation  Tor  the  public  exercises  of  the  ministry.  It  has  been  judged  by 
some  that  such  works  only  tend  to  promote  mental  indolence  and  a  neglect- 
ful inattention  of  their  own  powers  and  capacities.  But  surely  there  is  a 
legitimate  use  both  of  sermons  and  skeletons  of  sermons,  and  it  must  be 
obvious  that  mere  copyists,  who  depend  entirely  on  the  strength  and  tenacity 
of  their  memory,  and  their  confidence  in  the  exercise  of  that  faculty,  would 
prefer  entire  discourses,  rather  than  skeletons,  where  both  labor  and  tact 
*  vre  necessary  to  use  them  with  advantage. 

The  assistance  which  skeletons  confer,  we  conceive  to  be  in  the  presentation 
of  striking  and  useful  topics  of  discourse,  the  exhibition  of  various  methods  of 
analysis  and  illustration,  and  the  suggestion  of  hints  and  trains  -of  thought 
which  may  be  clothed  in  the  preacher's  own  phraseology  and  style.  Such 
we  deem  the  proper  use  of  all  works  designed  to  assist  in  the  labors  of  the 
pulpit ;  and  those  who  have  to  preach  to  the  same  congregation  several  times 
a  week  for  successive  years,  would  often  derive  considerable  assistance,  if 
such  works  did  no  more  than  present  a  rich  variety  of  texts  on  interesting 
and  edifying  subjects.  It  is  also  evident  that  few  persons  possess  all  the  re- 
quisites for  treating  in  a  lucid  and  skilful  manner  the  all-important  themes 
of  religion.  Division  and  analysis  are  the  forte  of  some,  illustration  or 
amplification  that  of  others.  A  condensed  outline,  w^th  the  leading  thoughts 
of  a  discourse,  may  therefore  assist  both  classes  more  comfortably  to  prepare 
for  the  onerous  duties  of  the  pulpit. 

But  to  those  who  have  not  been  educated  for  the  ministry,  and  who  are 
engaged  during  the  week  in  secular  concerns,  this  work  is  more  particularly 
adapted.  Surely  it  is  better  also  for  those  who  are  accustomed  to  read 
sermons  to  village  congregations,  that  they  should  be  enabled,  by  a  little 
premeditation  and  study,  to  deliver  the  truths  of  the  gospel  in  a  free,  extem- 
pore manner. 

In  presenting  the  Pulpit  Cyclopaedia  to  the  Public,  the  Author  has  endeavored 
to  furnish  a  series  of  original  Sketches  and  Skeletons  of  Sermons,  and  Essays 
from  distinguished  writers,  on  the  various  departments  of  the  work  of  the 
Christian  Ministry.  The  Essays  from  page  395  to  439  have  respect  chiefly 
to  the  essential  prerequisites  of  the  Christian  ministry,  involving  the  call  to 
the  work,  personal  piety  and  experience,  and  the  intellectual,  moral,  and 
spiritual  characteristics  necessary  to  its  right  execution.  The  Essays  from 
page  439  to  497  have  regard  to  the  art  of  preaching,  including  the  compo- 


IV 


PREFACE. 


sition  and  delivery  of  sermons,  choice  of  text  and  subjects,  the  eloquence  and 
action  of  the  pulpit,  and  public  prayer. 

The  Essays  from  page  498  to  555,  are  intended  to  specify  those  distinct 
features  in  the  discharge  of  the  ministerial  work,  essential  to  its  efficiency 
and  success.  The  Essays  from  page  555  to  611  relate  to  revivals  of  religion, 
with  the  onerous  duties  of  the  pastoral  office.  It  is  presumed,  that  none  can 
read  the  essays  on  the  fulfilment  of  their  sacred  and  solemnly  responsible 
work,  selected  from  forty-four  eminent  writers,  without  instruction  and  profit ; 
but  for  the  student,  the  young  minister,  and  those  who  have  to  engage  in 
secular  employments,  and  yet  usefully  proclaim  the  word  of  salvation,  is  this 
work  chiefly  intended.  To  render  it  easy  of  reference.  Indices  to  the  Authors 
of  the  essays,  and  to  the  texts  of  the  skeletons  and  sketches  in  scriptural 
order,  have  been  added. 

In  concluding  these  prefatory  remarks  the  author  begs  to  observe,  that 
his  aim  has  not  been  to  present  a  novel  treatment  of  subjects,  or  to  star- 
tle  by   striking   and   uncommon    modes    of    expression,  but   to   present   a 
scriptural,  plain,  and  systematic  view  of  the  texts  and  subjects  under  con- - 
sideration.  ^ 

London,  August,  1844. 


CONTENTS. 


ORIGINAL  SKETCHES  AND  SKELETONS  OF  SERMONS. 


Page. 

The  Gospel  Preacher,  1  Cor.  ix.  16 1 

Contending  for  the  ancient  Faith,  Jude  3 2 

Pure  Religion,  James  i.  27 4 

The  Knowledge  of  God,  Rosea  vi.  3 5 

The  World's  Ignorance  of  God,  1  Cor.  i.  21 7 

A  Religious  Spirit  highly  rational,  2  Tim.  i.  7 8 

The  Use  and  Abuse  of  Reason  in  matters  of  Religion,  1 

Cor.  .X.  15 10 

The  Necessity  of  a  divine  Revelation,  Psalm  xliii.  3 11 

The  Bible  a  divine  Revelation,  John  xvii.  17 12 

No.n 14 

The  Inspiration  of  the  Scriptures,  2  Tim.  iii.  16 15 

The  Scriptures  not  cunningly  devised  Fables,  2  Pet.  i. 

16 16 

The  Characteristics  of  divine  Revelation,  Jer.  xv.  16 18 

The  Sufficiency  of  Revelation,  Luke  xvi.  29 19 

The  Scriptures  the  Word  of  Christ,  Col.  iii.  16 20 

The  metaphorical  representations  of  Scripture,  Psalm  i.  2  22 

Practical  use  of  the  Scriptures,  Psalm  cxix.  11 23 

The  Scriptures  the  true  and  legitimate  Source  of  Appeal, 

Isaiah  viii.  20 24 

On  Reading  the  Scriptures,  Luke  x.  26 26 

The  E.\istence  &c.,  of  God,  1  Cor.  viii.  6 27 

The  natural  Perfections  of  God,  Deut.  iv.  35 28 

Holiness  of  God,  Exodus  xv.  11 29 

Justice  of  God,  Deut.  xxxii.  4 31 

Truth  and  Faithfulness  of  God,  Deut.  xxxii.  4 32 

The  Goodness  of  God,  Exodus  xxxiii.  19 33 

The  Goodness  of  God  to  his  Saints,  Psalm  xxxi.  19 34 

Excellency  of  God's  Loving-kindness,  Psalm  xxxvi.  7 36 

Mercy  of  God,  Psalm  Ixii.  12 36 

Forbearance  and  Long-suffering  of  God,  Rom.  ii.  4 37 

Practical  Application  of  the  divine  Omnipotence,  Gen. 

xvii.  1 39 

The  good  and  compassionate   Character  of  God,  Ps. 

Ixxx vi.  5 40 

The  Name  of  God  the  Christian's  Security,  Prov.  xviii. 

10 42 

Creation,  Gen.  i.  1 43 

Angels,  Psalm  Ixviii.  17 .■ 44 

The  Immortality  of  the  Soul,  Gen.  ii.  7 45 

The  Government  of  God,  Daniel  iv.  34,  35 47 

Divine  Providence,  Prov.  xvi.  33 48 

Man,  Psalm  viii.  4 50 

No.II 52 

Paradise,  Gen.  ii.  7-9 53 

Paradise  lost.  Gen.  iii.  23,  24 55 

Human  Depravity,  Jer.  xvii.  9 56 

The  Law,  Gal.  iii.  10 58 

Our  Loss  in  Adam,  and  Gain  in  Christ,  Rom.  v.  18.. . .  59 
Man's  Helplessness  and  God's  Compassion,  Ezek.  xvi. 

5,6 60 

The  Distinctions  in  the  Godhe:id,  Matt,  xxviii.  19 62 

The  Divinity  of  Christ,  Rom.  ix.  5 63 

No.II 64 


Paoe. 

Christ  the  Mediator,  1  Tim.  ii.  5 66 

The  predicted  Character  of  Christ,  Isaiah  Iii.  13,  &c 67 

The  moral  Beauty  of  the  Redeemer,  Psalm  xl  v.  2 69 

The  mighty  Saviour,  Isaiah  Ixiii.  1 70 

Ezekiel's  Vision  of  Christ,  Ezek.  i.  26,  &c 72 

The  benevolent  Mission  of  Christ,  John  iii.  17 73 

The  Incarnation  of  Christ,  Micah  v.  2 75 

Christ's  Advent  in  the  Flesh,  Gal.  iv.  4,  5 76 

Manhood  of  Christ,  Matt,  xxvii.  19 78 

Early  Life  of  Christ,  Luke  ii.  40 79 

Christ's  Prophetical  Office,  John  xv.  15 80 

The  Teaching  of  Christ,  Matt.  vii.  29 81 

The  Miracles  of  Christ,  John  v.  36 82 

The  Priesthood  of  Christ,  Heb.  vii.  21 84 

The  Royal  Character  of  Christ,  Jer.  xxiii.  5 85 

The  Love  and  Sacrifice  of  Christ,  Gal.  ii.  20 86 

Christ's  sacerdotal  Prayer  for  his  Disciples,  John  xvii. 

24 88 

Barabbas  preferred  to  Christ,  John  xviii.  40 89 

Christ's  Address  to  the  daughters  of  Jerusalem,  Luke 

xxiii.  28  91 

The  opened  Fountain,  Zech.  xiii.  1 92 

Christ's  Triumph  over  the  Prince  of  this  World,  John  xii. 

31 94 

The  Cross  and  its  Attraction,  John  xii.  32 96 

Pilate  and  Jesus,  Matt,  xxvii.  24 97 

The  Crucifixion,  Luke  x.\iii.  33 99 

Christ's  precious  Blood,  1  Pet.  i.  19 100 

The  Resurrection  of  Christ,  1  Cor.  xv.  4 101 

Christ's  Ascension,  Luke  xxiv.  50,  51 103 

Intercession  o£  Christ,  Heb.  vii.  25 ^ 104 

The  Immeasurableness  of  Christ's  Love,  Eph.  iii.  19...^>~UI6 

Christ  the  only  Source  of  eternal  Life,  John  vi.  68 107 

Christ  the  First  ^id  the  Last,  Rev.  i.  1 1 109 

On  the  Conversion  of  Sinners,  James  v.  19,  20 110 

On  Winning  Souls,  Prov.  xi.  30 Ill 

The  Mhiistry  of  Salvation,  1  Cor.  x.  33 113 

Ministerial  Ardor,  2  Cor.  v.  13 114 

Neutrality  impossible.  Matt.  xii.  30 115 

Rejecters  and  Receivers  of  Christ  contrasted,  John  i.  11, 

12 117 

The  Gospel  Call,  Matt.  xxii.  14 118 

On  Consideration,  Isaiah  i.  3 120 

No.II 121 

Repentance,  Acts  iii.  19 122 

Justification,  Rom.  v.  1 .123 

Conversion,  Acts  iii.  19 125 

Divine  yoiisliip,  Rom.  viii.  14 127 

Holiness,  1  Thess.  iv.  7 12S 

Belief  on  Ttslimony,  John  xx.  29 129 

A  QuPslioii  concerning  FaiUi,  John  xvi.  31 131 

The  Philosophy  of  Obedience,  Deut.  xxviii.  1 132 

Paradise  restored,  Ephesians  i,  11 134 

Virtue  of  Experience,  &c.,  John  ix.  25 135 

Church  Fellowship,  Acts  ii.  42 >. 137. 


6 


CONTENTS. 


Page. 

Salvation  in  Zion,  Isaiah  xlvi.  13 138 

Zion  the  Perfection  of  Beauty ,  Psalm  1.2 139 

Devoted  Attachment  to  the  Church,  Psahn  cxxxvii.  5,  6.  141 

Christian  Sociality,  Psalm  cxxii.  8 143 

Jewish  Liberality,  Exodus  xxxv.  29 144 

The  Nature,  &c.,  of  God's  Service,  Malachi  iii.  14 146 

Service  for  God  rewarded,  Ezek.  xxix.  20 14T 

Largeness  of  Heart,  1  Kings  iv.  29 148 

A  Remembrance  of  former  Iniquities,  &c..  Psalm  Ixxix.  8.  150 

God's  Blessing  Irreversible,  Numbers  xxiii.  20 151 

The  Claims  of  God  and  Man,  Matt.  xxii.  21 151 

The  Lord's  Name  Pleaded,  Psalm  cix.  21 152 

Paul's  Prayer  for  the  Thessalonians,  2  Thess.  iii.  5 153 

Spiritual  Manifestations,  John  xiv.  22 154 

Important  Adnioni  lions,  Hosea  xii.  6 1 55 

Progressive  Glory  of  the  Church,  Solomon's  Song,  vi.  10.  156 

Prayer  and  Deliverance,  Psalm  Ixxxi.  7 J 57 

The  Christian's  Supreme  Desue,  2  Cor.  v. 9 158 

Depression  and  Help,  Psalm  cxvi.  6 159 

On  an  Increase  of  Faith,  Luke  xvii.  5 160 

The  Pious  Resolve,  Psalm  Ixxxvii.  12 161 

The  Various  Kinds  of  Prayer,  Psalm  cxvi.  2 161 

Encouragem  ent  to  Pray,  Jer.  xxxiii.  3 162 

The  Importunate  VVidovi-,  Luke  xviii.  1 164 

Mutual  Prayer,  James  v.  10 165 

The  Fervent  Prayer,  James  v.  16 166 

Intercessions,  1  Tim.  ii.  1 167 

Hinderances  to  Prayer,  1  Pet.  iii.  7 169 

Perseverance  in  Prayer,  Koin.  xii.  12  170 

Social  Prayer ;  or.  Prayer  Meetings,  Acts  xii.  12 171 

The  Prospect  of  the  Godly,  Isaiah  xxxiii.  17 ;  172 

Jacob  s  Vow,  Gen.  xxviii.  20-22 174 

The  Gospel  Vision,  Hab.  ii.  2 175 

The  Saints'  Ample  Provision,  Phil.  iv.  9 177 

God  the  Shield,  &c.,  of  his  people,  Gen.  xv.  1 178 

Mutual  Sympathy,  Gal.  vi.  2 1V9 

Moderation  in  Grief,  1  Cor.  vii.  30 180 

Moderation  in  Joy,  1  Cor.  vii.  30 182 

Moderation  in  Business,  1  Cor.  vii.  30 183 

Sublunary  Character  of  the  World,  1  Cor.  vii.  31 185 

The  Divine  Requiremenls,  Micah  vi.  8 186 

Godly  Submission,  Lev.  x.  3 187 

Vigilance  and  Sobriety  enforced,  1  Pet.  i v.  7 189 

Frailty  and  Sinfulness  of  man,  Isaiah  Ixiv.  6 190 

Earthly  Vanities,  Eccles.  i.  2 191 

A  Prayer  concerning  Death,  Psalm  xxxix.  4 193 

House  of  Mourning  and  Feasting  contrasted,  Ectl.  vii.  2.   194 

The  Decease  of  the  Pious,  Psalm  cxvi.  15 195 

The  Faithful  Servant's  Reward,  Matt.  xxv.  23 197 

Important  Interrogations,  Job  xxxi.  14 199 

Future  Punishments,  Luke  xii.  5 2U0 

TheUnavaili)ig  Lamentalion,  Jer.  viii.  20 202 

The  Terror  of  the  Lord,  a  (Jrcnmd  for  Minislirial  Per- 
suasion, 2  Cor.  V.  11 203 

On  Caring  for  Olhers,  Gen.  iv.  9 204 

The  Sabbath,  Isaiah  Iviii.  13,  14 206 

Union  of  Personal  and  Family  Religion,  Jo.shua  x.\iv.  1.).  207 

Prejudice  and  its  Antidote,  John  i.  46 20S 

Josiah — A  Sermon  to  the  Young,  2  Chron.  xxxiv.  3 210 

Instant  Decision  Urged,  Joshua  .vxiv.  15 211 

Evil  Company  Prohibited,  Exodus  xxiii.  2 213 

Against  Profanity,  Exodus  xx.  7 214 

Liberality  and  Selfishness  Contra.^ed,  Proverbs  xi.24,23.  215 
Satisfaction  and  Advantagesof  Godliness,  1  Tim.  vi.  16.  217 

An  Ungodly  Spirit  Rebuked, Luke  ix.  55... 219 

On  Vain  Thoughts,  Jeremiah  iv.  14 220 

Right  Employment  of  the  Tongue,  Psalm  xxxiv.  13 222 

Spiritual  Apathy  Denounced,  Amos  vi.  1 224 

Real  Sacrilege,  Malachi  iii.  8 225 

Instability,  Gen.  xlix.  4 227 


Pagk. 

Superstition,  Acts  xvii.  22 228 

Character  and  Blessedness  of  the  Godly,  Ps.  i.  1,  3 230 

The  Christian's  Original  State,  Ephesians  ii.  11,  12 231 

The  Difficulties  of  Salvation,  1  Peter  iv.  18 232 

The  Saint's  Prosperity  the  Delight  of  Jehovah,  Psalm 

xxxv.  27 233 

Way  and  Manner  of  Access  to  God,  Eph.  iii.  12 234 

Constant  Rejoicing,  Phil,  i v.  4 235 

The  Temptation  of  Peter,  Luke  xxii.  31,  32 236 

No.  II 237 

Preservation  from  the  Destroyer,  Psalm  xvii.  4 239 

Saints  the  Temple  of  God,  2  Cor.  vi.  16 240 

David's  Regrets  and  Consolations,  2  Sam.  xxiii.  5 241 

The  Law  of  Liberty,  James  i.  25 243 

The  Christian's  Regard  for  an  Unseen  Saviour,  1  Peter 

i.  8 244 

Earnestness  in  Religion  Indispensable,  Matt.  xi.  12 245 

The  Work  of  Religion  perfected  by  God,  Psalm  cxxxviii.  8.  247 

The  Believer's  Approach  to  God,  Job  .xxiii.  34 248 

Christian  Unity  Urged,  Ephesians  iv.  3 2.50 

Christ's  Prayer  for  the  Unity  of  the  Church,  John  xvii. 

21 251 

Thankfulness,  Col.  iii.  15 252 

Jehovah's  Designs  with  respect  to  his  People,  Isa.  xliii.  21.  253 

Zion's  Future  Prosperity,  Isaiah  Ixii.  1 254 

Joy  in  Soriow,  2  Cor.  vi.  10 256 

Heaven  upon  Earth,  Deut.  xi.  21 257 

Presence  of  God  in  the  Holy  Temple,  Hab.  ii.  20 259 

Gracious  End  of  Christ's  Mission  into  our  World,  Luke 

xix.  10 ; 260 

Christ  the  Light  of  the  World,  John  viii.  12  ...^-i 262 

Reverence  Claimed  for  Christ,  Mark  xii.  6 263 

God's  Call  to  the  Sleeper,  Ephesians  v.  14 264 

On  Striving  wiih  God,  Isaiah  xlv.  9 266 

Refuge  of  Lies,  Isaiah  xxviii.  17 267 

God's  Solicitude  for  Mankind,  Deut.  v.  29 268 

Pride  and  Obstinacy  of  the  Sinner,  Psalm  x.  4 269 

God's  Gracious  Invitation  to-Binners,  Isaiah  i.  18 270 

Terms  of  Discipleship,  Malt.  xvi.  24 272 

Maintenance  of  the  Christian  Profession,  Heb.  x.  25  ....  273 

Encouiagement  to  the  Tein()ted,  1  Cor.  x.  13..- 275 

Believers  Strangers  and  Sojourners,  1  Chron.  xxix.  15...  276 

Renewal  of  the  inward  man,  2  Cor.  iv.  16 277 

Selfishness,  Phil.  ii.  21 278 

ilvil  ofSpiritual  Ignorance,  Prov.  xix.  2. —  , 279 

Scriptural  Instruction  of  the  Young,  Deut.  vi.  6-9 281 

Knowledge,  Obedience,  and  Felicity,  John  xiii.  17 282 

On  our  own  Mind,  Job  xxxiv.  33 284 

The  Worship  of  the  Heavenly  Host,  Neb.  ix.  6 285 

New  Year's  Counsels  to  the  Godly,  Psalm  xxxvii.  1-6..  287 

Christian  Establishment,  2  Cor.  i.  21 288 

The  Anointing,  2  Cor.  i.  21 289 

Being  Sealed,  2  Cor.  i.  22 290 

The  Earnest,  2  Cor.  i.  22 290 

Scriptural  A&urancc,  2  Tim.  i.  ^ "      , ,  , ,    —  ■ '     ^ 291 

How  to  treat  Offences,  Matt,  xviii.  15-18 292 

Admonition,  2  Thess.  iii.  15 293 

The  Weak,  &c..  Comforted,  Matt.  xii.  20 293 

Christian  Hope  accounted  for,  1  Pet.  iii.  15 294 

Penitence  and  Expeclid  Mercy,  Jonah  iii.  9 295 

Pardoning  mercy  celi'brated,  Isaiah  xii.  1 297 

Preaching  Christ,  Colossians  i.  28 298 

Help  of  God  (or  liis  own  Cause  Pleaded,  Psalm  Ixxiv.  32.  300 

On  a  Revival  of  Religion,  Psalm  Ixxxv.  6 301 

Jehovah's  Gracious  Declaration  concerning  the  Wicked, 

Ezekiel  .xxxiii.  11 303 

Adam  and  Eve,  Genesis  i.  27 304 

Faith  and  Sacrifice  of  Abel,  Hebrews  xi.  4 305 

Cain,  Genesis  iv.  I 307 

God's  Testimony  concerning  Enoch,  Hebrews  xi.  5. .. . .  308 


CONTENTS, 


Vll 


Page. 

The  Pear  and  Faith  of  Noah,  Hebrews  xi.  17 310 

Abraham's  Believing  Pilgrimage,  Hebrews  xi.  8-10 311 

Jacob's  Wrestling  with  the  angel.  Gen.  .xxxii.  24,  25,  &c.  312 

Pharaoh  and  Jacob,  Genesis  xlvii.  8,  9 313 

Esau,  Hebrews  xii.  16,  17 315 

The  Choice  of  Moses,  Hebrews  xi .  24-26 316 

The  Burning  Bush  an  Emblem  of  the  Church,  Exodus 

iii.  2 318 

The  Mysterious  Pillar,  Exodus  xiii.  21 319 

Manoah  and  his  Wife,  Judges  xiii.  22,  23 321 

Boazand  Ruth,  Ruth  ii.  11,  12 322 

Elijah's  Sinful  Flight,  1  Kings  xix.  4 323 

Elisha's  Enemies  and  Guard,  2  Kings  vi.  15 3-25 

David's  Distress  and  Consolation,  1  Samuel  x.xx.  6 326 

David  and  his  Host  in  the  CaveofAdullam,l  Samuel 

xxii.  2 3^ 

Mephibosheth,  2  Samuel  ix.  3 329 

David  and  his  Family,  2  Samuel  vi.  20 331 

David's  Address  to  Solomon,  1  Chronicles  xxviii.  9 332 

Jehovah's  Dwelling  on  earth,  1  Kings  viii.  27 334 

A  Recognition  of  Pious  Vows,  Psalm  Ivi.  12,  13 336 

History  of  Hezekiah.    No.  1.        2  Kings  Xviii.  6,  7 .337 

Ditto.  No.II.       2Kingsxx.l-6 338 

Ditto.  No.m.     2Kingsxx.l-6 340 

Ditto.  No.  TV.     2  Chronicles  xxxii.  25.  341 

The  Chatr  and  Wheat  Contrasted,  Jeremiah  xxiii.  28. . .  342 

Responsibility,  Luke  xii.  48 343 

Obedience  to  God,  Acts  v.  29 345 

Ezekiel's  Vision,  Ezekiel  xxxvii.  1-10 346 

The  Saviour's  Visit  to  our  World,  Luke  i.  68,  69 348 

An  Epitome-  of  the  Gospel,  1  Timothy  i.  15 349 


Pace. 

John  the  Baptist.    Sketch  I.    Matthewxi.il 350 

Ditto.  Sketch  II.  Mattlifw  xi.  11 352 

The  Poor,  &c.,  of  the  Streets  and  Lanes  of  the  City  In- 
vited, Luke  xiv.  21 ,353 

Tlie  Wedding  Garment,  Matthew  xxii.  11-13 355 

The  Woman  with  the  Bloody  Issue,  Mark  v.  25,  &c 356 

Martha's  Inordinate  Carefulness,  Luke  x.  40,  41 358 

Mary's  Happy  Choice,  Luke  x.  42 359 

The  One  Thing  Needful,  Luke  X.  42 360 

The  Call  of  Matthew,  Matthew  ix.  9 361 

The  Syro-Phenician  W^oman,  Matthew  xv.  21-28 362 

Bpthesda,  John  v.  2 .^ 364 

/The  Restored  Demoniac,  Luke  viii.  38,  39 366 

The  Recovered  Leper,  Matthew  viii.  2-4 367 

Faith  the  Antidote  to  Fear,  Mark  v.  36 368 

The  Centurion  and  his  Servant,  Matthew  viii.  5-10 370 

The  Prodigal  Son.    Sketch  L      Luke  xv.  11 371 

Ditto.  Sketchll.    Luke  xv.  1] 373 

Ditto.  SketchIll.Lukexv.il 374 

Christ  Exalted  by  the  Multitude,  Luke  xix.  37-40 376 

The  Ten  Virgins.    Sketch  1.    Matthew  xx v.  1 377 

Ditto.  Sketch  II.  Matthew  xxv.  1 378 

The  Good  Samaritan,  Luke  x.  36,  37 380 

The  Pharisee  and  Publican,  Luke  xviii.  10-14 381 

The  Penitent  Malefactor,  Luke  xxiii.  42,  43 383 

Satan's  Palace,  etc.  Luke  xi.  21,22 385 

Vessels  of  Wrath,  Romans  ix.  22 386 

Vessels  of  Mercy,  Romans  ix.  23 388 

The  Conquering  Redeemer,  Revelation  vi.  2 389 

All  Things  for  the  Christian's  Good,<Romans  viii.  28. . . .  391 
The  Death  of  the  Righteous,  N  umbers  xxiii.  10 393 


ESSAYS  ON  THEOLOGICAL  STUDY 


1.  On  Theology.    Rev.  A.  Ranken,  D.  D.,  of  Glasgow.  395 

2.  — '■ Rev.  Thomas  Chalmers,  D.  D 398 

3.  The  Ethics  of  Theology.    Rev.  Dr.  Chalmers 400 

4.  Divinity  of  the  Christian  Ministry.    Rev.  W.  B.  Coll- 

yer,  D.  D 403 

5.  The  Connection  of  the  Ministry  with  Divine  Reve- 

lation, ibid 403 

6.  The  Design  of  the  Christian  Ministry.   Rev.  Wm.  Jay  404 

7.  Learning  of  the  Christian  Ministry.    Rev.  John  Har- 

ris, D.  D 405 

8.  Qualifications  for  the  Ministry.   Rev.  W.  B.  Collyer, 

D.  D 407 

9.  Acquisition  of  Knowledge  to  bear  on  the  Ministry. 

Rev.  J.  G.Pike 409 

10.  On  Ministerial  Study.    Rev.  John  Newton 409 

11.  On  the  Call  to  the  Ministry.    Rev.  Adam  Clarke, 

LL.  D 410 

12. Rev.  John  Eades.,,  411 

13.  Reflections  of  a  Candidate  for  the  Ministerial  Office. 

Rev.  John  Brown  of  Haddington 414 


14.  Experience  of  the  Rev.  Owen  Stockton 416 

15.  Experience  of  the  Rev.  Thomas  Halyburton 418 

16.  Serious  Self-examination  before  Ordination.    Rev.  M. 

Henry 419 

17.  Rules  of  Conduct  adopted.    Rev.  E.  Porter,  D.  D., 

Andover,  United  States 424 

18.  The  Study  of  the  Bible.    Rev.  T.  H.  Skinner,  U.  S.  426 

19.  On  tlie  Study  of  the  Evidences  of  Christianity.    Rev. 

J.Hannah,  D.  D 428 

20.  On  the  value  of  Time.    Rev.  Jesse  Appleton,  D.  D., 

late  President  of  Bowdoin  College,  United  States.,  429 

21.  The  Regulation  of  the  Thoughts,    Rev.  T.  Chalmers, 

D.  D , 431 

22.  Traits  of  Character,  Mental  and  Moral.    Dr.  Cogs- 

well   433 

23.  The  effect  of  Ardent  Piety  on  the  Powers  of  the 

Mind.    Rev.  F.  Wayland,  D.  D.  President  of  Brown 
University,  United  States 435 

24.  Exemplary  Diligence.     Rev.  J.  A.  James 437 

25.  Human  Systems,     Rev.  A,  Reed,  D.  D 439 


ESSAYS  ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS,  ETC. 


1,  History  of  the  Art  of  Preaching.    By  David  Fordyce.  439 
8.  On  a  Natural  Manner,  &c.,  in  Preaching.    Rev.  Jas. 

Fordyce 444 

3,  The  Difficulties  of  the  Christian  Ministry.    Rev,  R, 

Hall,  A.  M 446 

4.  Eules  for  the  Composition  of  a  Sermon.    Rev,  P, 

Doddridge,  D,D 448 


5.  Rules  for  the  Composition  of  a  Sermon.    Rev,  J, 

Edmondson,  A.  M 450 

6.  On  the  Choice  of  Subjects.    Rev.  P.  Doddridge,  D.D,  456 

7.  On  the  Choice  of  Texts.    Rev.  A.  Clarke,  LL.D  ...  459 

8.  On  the  Division  of  Sermons.    Rev.  E.  Porter,  D.D. ,  460 


9. Rev. H.Humphrey, D.D.  463 

10.  On  Expounding  the  Scriptures.  Rev.  A.Clarke,  LL.D,  4v.5 


VIU 


CONTENTS. 


Page. 

11.  On  the  Eloquence  of  the  Pulpit.    Rev.  J.  Eades —  405 

12.  On  Elocution,  or  Pronunciation.   Rev.  J.  Mason,  A.M.  476 

13.  On  the  Action  of  the  Pulpit.     Abb6  Besplas 485 

14   On  Public  Prayer.    Rev.  P.  Doddridge,  D.D 489 

15. Rev.  H.  Humphrey,  D.D. ......   491 


Pagi. 

16.  On  Public  Prayer.    Rev.  E.  Parsons 493 

17.  The  Connection  of  Science  with  Pulpit  Ministrations. 

Rev.  Dr.  Hopkins 494 

18.  On  a  Minister's  qualifying  himself  for  his  Office. 

Rev.  R.Cecil... 496 


ESSAYS  ON  THE  ESSENTIAL  CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


1.  Personal  Piety.    Rev.  J.  A.  James 498 

2.  Rev.  E.  Grindrod 499 

3.  Eminent  Ministerial  Piety.    Rev.  J.  B.  Innes 500 

4.  Spiritual  Graces  of  the  Christian  Minister.     Rev. 

W.  B.  Collyer,  D.D 501 

5.  On  Ministerial  Humility.    Rev.  O.  Winslow 502 

6.  Ministerial  Seriousness.    Rev.  H.  Humphrey,  D.  D. .  504 

7.  On  an  Excellent  Spirit.    Rev.  E.  Parsons 505 

8.  Simplicity  of  Purpose.    Rev.  A.  Reed,  D.D 507 

9.  Ministerial  Imitation  of  Christ.    Rev.  J.  Sherman...  509 

10.  Importance  of  a  Devotional  Spirit.    Rev.  C.  A.  Birt, 

A.M 510 

11.  On  a  Devotional  Spirit.    Rev.  J.  G.  Pike 511 

12.  The  Ministry  a  Spiritual  Work.    Rev.  B.  Wills 512 

13.  Greatness  of  the  Preacher's  Work.    Rev.  E.  Porter, 

D.D 514 

14.  Obstructions  of  the  Work  of  the  Ministry.    Rev.  J. 

Ryland,  D.D 515 

15.  Responsibility  of  the  Ministerial   Work.     Rev.  A. 

Reed,  D.D 516 

16.  Work  of  the  Ministry  in  connection  with  its  Encour- 

agements and  Reward.    Rev.  Greville  Ewing —  518 


Scriptural  Preaching.   Rev.  Matthew  Henry 520 

The  Cross  of  Christ  the  Sum  of  Evangelical  Preach- 
ing.   Rev.  J.  Dore 521 

On  preaching  Christ  in  connection  with  practical 

Subjects.    Rev.  R.  Pearsall 524 

Ministers  Savors  of  Christ.    Rev.  W.  Jay 524 

On  Sound  Doctrine.    Rev.  W.  B.  Collyer,  D.D 525 

Right  Rev.  D.  Wilson,  Bishop  of 

Calcutta 527 

Holy  Emulation.    Rev.  T.  Binney 528 

Affectionate  Tenderness.  Rev.  R.  Wardlaw,  D.D.. .  530 
On  a  Plain  and  Affectionate  Manner  of  Preaching. 

Rev.  C.  Jerram,  A.M 531 

On  Intense  Ardor.    Rev.  Richard  Baxter 532 

Concerning  the  Most  Useful  Way  of  Preaching.    Rev. 

A.H.  Franck,  D.D 532 

On  Winning  Souls.    Rev.  Joseph  Benson,  A.M 538 

English  and  American  Preaching 541 

An  Earnest  Appeal  on  a  faithful  Discharge  of  the 
Work  of  the  Ministry.    Rev.  Richard  Baxter....  551 


ESSAYS  ON  REVIVALS,  PASTORAL  DUTIES,  Etc. 


1.  On  Revivals  of  Religion.    Rev.  J.  A.  James 555 

2.  The  Theory  of  Religious  Revivals.    Rev.  J.  Barnes  .  565 

3.  On  Promoting  and  Conducting  Revivals  of  Religion. 

Rev.  H.Humphrey,  D.D 568 

4.  An  Appeal  on  Cherishing  Revivals.  Rev.  Dr.  Brownlee.  587 


5.  Pastoral  dualifications.    Rev.  H.  Humphrey,  D.D...  589 

6.  The  Pastor  in  the  Sick-Room.    Christian  Oemler 591 

7.  On  General  Pastoral  Visitation.  Rev.  P.  Doddridge,  D.D.  606 

8.  On  Catechetical  Instruction,  Sabbath  Schools,  and  Bible 
Rev.  H.Humphrey,  D.D 607 


THE 


PULPIT  CYCLOPEDIA, 


THE  GOSPEL  PREACHER. 

"  For  though  I  preach  the  gospel,  I  have  noth- 
ing to  glory  of ;  for  necessity  is  laid  upon  me ; 
yea,  woe  is  unto  me,  if  I  preach  not  the  gospel." 
— 1  Cor.  ix.  16. 

What  an  interesting  and  illustrious 
character  was  the  writer  of  the  text,  the 
apostle  Paul !  Once  an  enemy  of  Christ, 
eager  to  destroy  the  Christian  church  ;  rav- 
ening as  a  wolf  on  his  prey  ;  arrested  by 
divine  power;  humbled  in  the  dust  as  a 
penitent  sinner ;  glorying  in  the  cross  of 
Christ.  Living  to  make  Jesus  known ; 
counting  all  things  but  loss,  &c.  ;  encom- 
passing sea  and  land  to  save  souls.  A 
disinterested,  magnanimous  preacher  of  the 
^spel.  Toiling  with  his  hands,  &c. 
What  a  trophy  of  the  Saviour's  love! 
What  a  model  for  preachers !  Hearken  to 
the  averment  of  the  text;  and  let  us  notice 
how  it  should  be  a  pattern  for  a  Christian 
ministry.  Observe  what  the  Christian 
minister  should  preach,  and  the  spirit  in 
which  his  ministry  should  be  discharged. 

I.  What  a  Christian  minister  should 
PREACH.  '*  The  gospel."  That  is,  the 
good  news,  the  glad  tidings,  the  message 
of  mercy,  the  announcement  of  God's  re- 
conciliation to  us,  and  his  desire  that  the 
world  should  be  reconciled  to  him.  Now 
we  do  not  assert  that  nothing  but  the  gos- 
pel should  be  preached.  We  may  refer  to 
man's  primitive  state ;  to  the  entrance  of 
sin ;  to  the  judgments  of  God  on  the  un- 
godly ;  to  the  giving  of  the  law ;  to  the 
lives  both  of  the  wicked  and  the  pious. 
But  all  is  to  be  subordinate  to  the  gospel. 
This  is  to  be  the  first,  and  the  chief,  and 
the  last.  It  is  to  be  the  theme ;  all  else  to 
be  secondary. 

1.  This  is  the  subject  commended  to  the 
the  Christian  minister.  "  Go  ye  and  preach 
the  gospel/'  &c.     We  have  nothing  to  do, 


except  as  matters  of  divine  history,  with 
the  ceremonials  and  institutions  of  the  law  ; 
and  the  moral  law  is  only  to  be  preached 
that  it  may  act  as  a  schoolmaster  to  bring 
us  to  Christ. 

2.  This  subject  alone  meets  the  state  of 
7nankind.  Every  thing  else  has  been  tried 
to  elevate  mind  and  morals,  to  make  men 
happy  and  blessed.  Philosophy,  poetry, 
legislation,  &c. ;  skepticism,  polytheism, 
&;c.  The  gospel  declares  man's  real  state  ; 
the  gospel  reveals  his  only  hope  ;  the  gos- 
pel contains  the  only  message  of  mercy  : 
makes  known  present  and  eternal  blessed- 
ness, peace  with  God  through  Christ  Jesus, 
and  eternal  glory. 

3.  This  subject  must  be  published  in  all 
its  ri,chness  of  blessing.  Pardon,  accept- 
ance, adoption,  newness  of  heart,  holiness, 
spiritual  influences,  &c.  In  all  its  aspects; 
for  they  are  all  lovely.  In  all  its  consola- 
tions and  hope.  In  all  its  fulness  and 
glory. 

4.  This  gospel  must  be  urged  upon  sinners. 
"  Ho,  every  one,"  &c.  Announce  as  the 
herald  doth  his  master,  "  Prepare  ye  the 
way,"  &c.  "  Repent  ye,"  dec.  We  are 
to  entreat,  persuade,  yea,  to  compel  them 
to  come  in,  &c.  Faithful,  yet  tender  ;  sol- 
emn  as  the  judge,  yet  meek  as  the  mother ; 
inflexible  as  truth,  yet  pitiful,  and  kind, 
and  courteous. 

5.  This  gospel  must  he  preached  on  all 
occasions  and  to  all  classes.  Like  the  tree 
of  life,  it  yields  many  kinds  of  fruit ;  like 
the  spring,  its  stream  is  ever  fresh  and 
cooling,  &c. ;  like  bread,  it  is  ever  pre- 
cious to  the  hungry.  It  is  the  only  subject 
to  the  aged  and  the  young,  to  the  rich  and 
the  poor,  to  the  healthy  and  the  sick. 

II.  Why  must  the  Christian  minister 
PREACH  the  gospel  ?  "  Necessity  is  laid 
on  me." 

1.  There  is  a  necessity  of  duty,  or  a  mar- 


SKETCHES  OF  SERMONS. 


al  necessity.  The  Christian  minister  is 
called,  and  put  into  the  ministry.  This  is 
his  sphere,  his  work  ;  he  is  qualified  for 
this  express  end.  While  God  may  give  to 
another  the  talent  and  skill  for  painting,  or 
for  excelling  in  art  or  science,  or  muscular 
power  for  great  physical  exertion  ;  he  gives 
the  Christian  minister  spiritual  knowledge, 
and  utterance,  and  ability  to  show  men  the 
way  of  salvation.  He  says  to  them,  "  Fol- 
low me,  and  I  will  make  you  fishers  of 
men."  Now  if  such  were  not  to  preach,  it 
would  grieve  God,  and  be  sinning  against 
his  Holy  Spirit.  Therefore,  there  is  a  ne- 
cessity that  we  preach  the  gospel.  We 
are  not  to  consult  taste,  or  feeling,  or  con- 
venience, or  advantage,  (S:c. 

2.  There  is  a  necessity  of  love,  or  a  com- 
passiotutte  necessity.  "  The  love  of  Christ 
constraineth,"  &c.  We  are  internally  in- 
fluenced. We  see  and  feel  for  souls. 
Our  benevolence  urges  and  compels  us. 
Bowels  yearn  ;  eyes  weep  ;  the  soul  inter- 
cedes ;  and  the  mouth  speaks  : — 

"  Oh  that  the  world  might  taste  and  see 
The  riches  of  his  grace  1"'  &.c. 

3.  There  is  a  mighty  responsibility:  As 
stewards  we  must  give  an  account.  Now 
the  sower  goes  forth  with  the  precious  seed  ; 
but  he  will  come  again,  &c.  The  Lord 
will  return  and  demand  an  exact  account. 
So  every  one  of  us  must  give  an  account ; 
of  what  we  have  preached,  how  we  have 
preached,  for  what  end,  with  what  spirit, 
&c.  When  we  think  of  the  great  day,  the 
white  throne,  all  the  congregations  sur- 
rounding us,  the  book  opened ;  surely, 
surely,  there  is  a  necessity  laid  upon  us, 
&c.     Let  us  notice, 

in.  The  spirit  in  which  the  Christian 

MINISTRY    MrST    BE    DISCHARGED.       That    is, 

of  self-abasement ;  humiliation  before  God. 
"Nothing  to  glory  of."  We  are  as  noth- 
ing, but  the  earthen  vessels,  &c.  All  the 
glory  is  the  Lord's. 

1.  Look  at  the  subject  of  our  preaching. 
Not  ours ;  from  God.  Our  wisdom  did 
not  devise  ;  our  goodness,  &c.  Full  of 
Grod ;  Christ  is  its  glory,  the  cross  its  at- 
traction. "God  forbid  that  we  should 
glory,"  (Sec. 

2.  Consider  our  quaJif cations.  These 
are  physical,  and  mental,  and  moral.  Our- 
selves  not  the  source  of  any.  Voice,  and 
energy,  and  power  of  endurance ;  all 
from  God.  Mind  acute,  imaginative,  en- 
ergetic; all  from  G^Dd.     A  heart  to  feel 


for  the  perishing,  &c.     All  these  are  from 
God. 

3.  Observe  our  opportunities  for  labor- 
ing. We  read  of  an  effectual  door  being 
opened  for  preaching  the  word.  Now  God 
only  can  effect  this.  He  fixes  our  sphere, 
disposeth  persons  to  hear,  gives  us  favor  in 
their  eyes,  and  removes  obstacles,  dec. 

4.  All  ministerial  success  is  from  God. 
The  apostles  ever  felt  and  confessed  this. 
"  Neither  Paul  nor  Apollos,  but  God,"  &c. 
Who  convinceth  ?  Who  converteth  ?  AVho 
preserves?  W' ho  sanctifies  ?  Who  keeps? 
Who  comforts?  Who  glorifies?  No  spir- 
itual  victory  is  achieved  without  the  exer- 
tion of  the  divine  power.  "  The  weapons 
of  our  warfare,"  &c.  "  Not  by  might  or 
by  power,"  &c.  How  evident,  that  how- 
ever faithful,  or  zealous,  or  successful,  the 
Christian  minister  has  nothing  to  glory  of, 
<Scc. 

APPLICATION. 

1.  To  you  has  the  icord  of  this  salvation 
come.  Blessed  are  your  eyes  and  ears, 
&c.  Have  you  received  it  ?  Have  you 
given  it  a  hearty,  believing  welcome  ? 

2.  If  such  be  the  responsibility  of  the 
Christian  minister,  how  great  should  be  the 
solicitous  affection  of  the  church  for  his  com- 
fort und  well-being.  The  apostle  felt  a  ne- 
cessity for  this,  "  Brethren,  pray  for  us," 
(Sic.     Their  hands  require  bearing  up. 

3.  With  the  preaching  of  the  gospel  there 
should  be  united  the  co-operation  of  every 
Christian.  The  women  labored  Avith  Paul, 
&c.  Every  Christian  should  be  found 
accelerating  the  gospel,  &c.  All  must 
do  something  in  the  gospel  vineyard.  Pray, 
&c. 

4.  We  urge  this  gospel  upon  all  present. 


CONTENDING  FOR  THE  ANCIENT 
FAITH. 

"  Ye  should  earnestly  contend  for  the  faith^ 
which  was  once  delivered  to  the  saints." — Jude  iii. 

In  the  introduction  of  our  discourse  we 
cannot  do  better  than  define  the  terms  of 
which  the  text  is  composed.  By  faith,  it  is 
clear,  we  are  to  understand  the  doctrines  of 
the  gospel,  the  great  principles  of  Christian 
belief.  By  "  contending"  is  meant  a  firm 
maintenance  of  those  doctrmes  and  princi- 


CONTENDING  FOR  THE  ANCIENT  FAITH. 


pies  against  opposers  and  adulteration.  By 
"  saints"  are  meant  the  sincere  and  holy 
disciples  of  Jesus  Christ.  Now  the  duty 
specified  is  that  of  the  church  earnestly  up- 
holding and  maintaining  the  great  doctrines 
and  principles  of  the  gospel.  This  was 
necessary  in  Jude's  time,  see  ver.  4 ;  and 
it  has  been  necessary  in  all  ages  of  the 
world.  The  truth  has  never  been  long  un- 
assailed  :  it  is  the  very  design  of  Satan  and 
crafty  men  to  deceive,  mislead,  and  then 
destroy.     Let  us  then  consider  more  fully, 

I.  The  duty  specified. 

II.  The  manner  of  discharging  it. 

III.  The  reasons  which  oblige  us  to 

REGARD  IT. 

I.  The  duty  specified.     This  duty, 

1.  Has  respect  to  the  faith.  That  gospel 
system  which  is  the  object  of  every  Chris- 
tian's faith.  Now  the  gospel  system  in- 
cludes facts  detailed  by  evangelists.  These 
form  the  very  basis  of  the  Christian  struc- 
ture. The  life,  miracles,  death,  and  resur- 
rection of  Jesus  Christ.  Doctrines  which 
relate  to  the  fall  and  depravity  of  mankind, 
their  utter  helplessness,  their  recovery  by 
the  mission  and  death  of  Christ.  Salvation 
through  grace  by  faith  in  the  Lord  Jesus 
Christ.  The  sanctification  of  the  heart  by 
the  Spirit  and  blood  of  Christ.  The  doc- 
trine of  the  supreme  Godhead  of  the  Sa- 
viour and  of  the  Holy  Ghost.  Now  each 
of  these  is  essential  to  the  very  vitality  of 
the  Christian  religion.  The  command- 
ments of  the  gospel  system  are  of  two  class- 
es, moral  and  positive  ;  the  moral  includes 
all  our  duties  to  God,  to  the  church,  and  to 
the  world.  The  practical  obedience  of 
faith.  The  positive  includes  attention  to 
the  ordinances  of  the  gospel.  Now  these 
facts,  doctrines,  and  ordinances,  are  evi- 
dently implied  in  the  faith  or  gospel  sys- 
tem.    Observe, 

2.  This  faith  has  been  committed  to  the 
saints.  Especially  in  two  respects.  Heb. 
i.  1,  2  ;  1  Cor.  xv.  1.  Also  by  the  teach- 
ing and  epistles  of  the  apostles,  who  were 
inspired  to  teach  and  write  infallibly,  for 
the  instruction,  edification,  and  comfort  of 
the  first  churches,  and  whose  writings  are 
contained  in  the  New  Testament  scriptures. 
In  being  committed  to  the  saints,  is  meant 
their  being  deposited  to  the  vigilant  care 
and  guardianship  of  the  first  churches,  and 
by  them  handed  down  to  the  generations 
following.     We  remark, 


3.  That  this  faith  is  to  he  contended  for 
by  us.  The  word  contend,  is  literally  to 
agonize  for  it ;  the  same  word  is  employed 
in  reference  to  the  Saviour's  agony,  or  as 
the  wrestlers  and  racers  agonize  for  the 
prize.  Now  this  signifies  much  more  than 
extreme  care  to  possess  the  faith,  highly  to 
esteem  it ;  it  is  to  be  solicitous  for  its  puri- 
ty, to  live  and  labor  extensively  for  this  ; 
to  employ  all  our  powers,  and  influence, 
and  energies,  in  its  defence,  and,  if  neces- 
sary, to  suffer  and  die  for  it.     Observe, 

II.  The  manner  of  discharging  this 
duty.     We  must  take  care, 

1.  That  it  be  the  faith  once  delivered  to 
the  saints.  Not  a  faith  professing  to  be  it, 
but  the  identical  faith.  Not  some  learned 
man's  definition  or  system  of  the  faith,  but 
the  faith  itself.  Not  our  notions  and  opin- 
ions, but  .the  faith.  Not  respectjpg  this 
conjecture  or  that  having  to  do  with  it,  &c., 
and  therefore  we  must  have  and  hold,  as 
sacred  and  essential  to  this,  the  very  words 
of  the  faith  as  when  delivered,  the  very 
scriptures  which  contain  them.  To  these 
we  must  appeal,  and  for  these  we  must  con- 
tend always, — "  to  the  law  and  to  the  testi- 
mony." Always,  what  saith  the  scrip- 
ture. 

2.  The  contending  for  the  faith  must  he 
in  the  spirit  of  faith.  Not  in  the  spirit  of 
proud  and  vaunting  bigotry,  but  with  en» 
lightened  candor.  Not  in  the  spirit  of  per- 
sonal uncharitableness,  but  in  the  spirit  of 
love  to  the  mistaken, — compassion  for  them. 
Not  in  the  spirit  of  wrathful  denunciation, 
but  in  the  spirit  of  affectionate  prayer. 
Not  in  the  employment  of  carnal  weapons, 
as  acts  of  parliament  and  the  sword  of 
state,  but  clad  only  in  the  armor  of  right- 
eousness. Not  in  anger,  calumny,  and 
wrath,  but  in  the  spirit  of  tenderness  and 
love.  See  an  example  presented  in  the  9th 
verse.     Yet  we  notice, 

3.  The  contending  for  the  faith  must  he 
firm  and  unyielding.  We  must  conflict  for 
it,  and  not  be  indifl^erent,  cold,  and  care- 
less. We  must  be  earnest  and  ardent,  de- 
voted and  persevering.  We  must  confess 
the  faith,  hold  it  fast,  witness  for  it,  buy  it 
at  any  price,  and  never,  never  sell  it.  And 
this  contending  must  respect  the  whole 
faith,  there  is  nothing  valueless  or  indiffer- 
ent. Its  author,  its  originator,  bespeak  its 
value  and  excellence.  Indifference  to  mi- 
nor parts  has  ever  opened  the  flood-gates 
of  error. 


SKETCHES  OF  SERMONS. 


III.  The  reasons  which  should  oblige  us 

TO  THIS  DUTY. 

1.  For  the  faith's  sake.  This  is  the 
mystery  of  heaven,  the  plan  of  salvation, 
the  system  of  eternal  benevolent  truth. 
Who  would  not  be  anxious  for  pure  light, 
pure  air,  pure  water  ?  This  is  the  light  of 
the  soul,  the  atmosphere  of  the  Spirit,  the 
water  of  life. 

2.  For  our  own  sake.  There  is  an  obli- 
gation, it  is  a  duty,  and  therefore  connected 
with  conscience,  with  peace  of  conscience, 
with  the  smile  of  God,  with  the  enjoyments 
of  religion.  We  are  to  war  for  this,  "  fight 
the  good  fight  of  faith." 
faith." 

3.  For  the  churches 
prosperity   connected. 


sake. 
Love, 


I  have  kept  the 
Purity  and 


truth. 


and 
peace.  "  I  have  no  greater  joy,"  &c.  Be 
valiant  for  the  truth.  Our  forefathers  did 
this  for  us.  We  are  to  do  it  for  the  pres- 
ent and  the  next  generation.  Remember 
too,  the  prosperity  of  the  church  and  the 
salvation  of  the  world  are  necessarily  link- 
ed together.  This  is  therefore  united  with 
the  conquering  car  of  the  Saviour.  "  Ride 
on  gloriously  because  of  righteousness  and 
truth." 

APPLICATION. 

1.  Let  every  man  test  his  faith  ;  see 
that  it  is  the  ancient,  divine  faith,  once 
committed  to  the  saints ;  and  let  it  be  held 
fast ;  our  times  call  loudly  for  it. 

2.  Let  the  faith  be  internal  and  influen- 
tial in  each  of  our  souls.  The  main  thing 
is  the  personal  indwelling,  &c.,  of  this  in 
the  soul. 


PURE  RELIGION. 

"  Pure  religion  and  undefiled  before  God  and  the 
Father  is  this,  to  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  himself  unspotted 
from  the  world." — James  i.  27. 

The  epistle  of  James  has  been  very  pro- 
perly styled  the  practical  epistle.  It  had 
to  do  chiefly  with  the  duties  of  personal  re- 
ligion. It  is  not  so  much  an  exhibition  of 
doctrines  to  be  believed,  as  of  the  actions 
of  piety  which  are  to  be  performed.  Two 
great  errors  exist,  one  which  would  repre- 
sent religion  as  consisting  in  knowledge  and 
belief,  only,  and  the  other  which  sets  forth 
a  system  of  actions  without  reference  to  the 
principle  and  influence  of  faith. 


Evangelical  religion  unites  both,  recog- 
nising faith  in  Christ  as  the  basis  of  true 
personal  piety,  and  good  works  as  the  su- 
perstructure to  be  reared  upon  it.  Let  us 
consider  from  the  text, 

I.  The  RELIGION  SPECIFIED. 

II.  The  evidence  demanded. 

III.  The  admonition  involved. 

I.  The  religion  specified.  Religion 
may  be  denominated  the  homage  and  obe- 
dience of  man  to  his  Maker.  That  course 
of  belief  and  practice  which  God  has  re- 
vealed to  his  intelligent  creatures.  Now 
true  and  acceptable  religion  must, 

1.  Be  pure  in  its  source.  This  source  is 
God's  word.  Here  is  the  revelation  of  all 
doctrinal,  personal,  and  relative  piety. 
Every  thing  here  has  been  written  by  the 
pure  Spirit.  All  truths  to  be  believed, — all 
precepts  to  be  obeyed, — all  ordinances  to  be 
observed.  Just  as  the  materials  of  revelation 
are  interwoven  with  our  religion,  it  is  pure  ; 
and  just  as  human  opinions  and  ceremonies 
make  a  part  of  it,  it  is  corrupt  and  adultera- 
ted. How  important  that  our  religious  prin- 
ciples be  drawn  from  the  holy  volume  of 
the  scriptures !     Acceptable  religion  is, 

2.  Pure  in  its  principles.  Contrast  Chris- 
tianity with  the  dark  systems  of  pagan- 
ism, with  the  sensual  allowances  of  Mo- 
hammedanism. Its  principles  are  all  lofty 
and  ennobling.  It  has  the  broad  stamp  of 
divine  holiness  upon  it.  It  is  the  transcript 
of  the  divine  mind.  Like  God,  it  is  light, 
and  truth,  and  goodness.  It  demands  sin- 
cerity of  motive,  and  purity  of  aim,  and 
uprightness  of  action.  It  allows  nothing 
that  is  merely  superficial,  but  demands 
truth  in  the  inward  parts,  &;c. 

3.  It  is  pure  in  its  influence.  Like  water 
it  cleanses.  Like  fire  it  refines.  Like  the 
wind  it  purifies.  Like  medicine  it  heals. 
It  renews  its  possessor.  Entirely  transforms 
him.  Imparts  a  pure  motive,  pure  desires 
and  purposes.  Produces  purity  of  speech 
and  conduct.  It  changes  the  raven  to  a 
dove  ;  the  lion  to  a  lamb.  See  this  in  the 
account  the  apostle  gives  of  the  Corinthian 
converts.  1  Cor.  vi.  9,  10.  Observe  in 
reference  to  pure  religion, 

II.  The  evidence  demanded.  Pure  re- 
ligion, &c.,  before  God,  is  this,  "To visit," 
&c.  Where  pure  religion  exists,  this  good- 
ness and  mercifulness  of  spirit  and  practice 
will  be  exhibited.  Especial  reference  is 
made  to  two  cases  which  it  will  regard. 


THE  KNOWLEDGE  OF  GOD. 


1.  The  fatherless.  Those  destitute  of 
paternal  solicitude, — support  withdrawn, — 
thrown  on  the  charity  of  strangers.  This 
is  a  condition  of  extreme  adversity.  With- 
out the  kind  of  aid  of  others,  they  would 
often  perish.  God  commends  such  to  the 
merciful  consideration  of  the  humane  and 
pious.  Our  school  and  orphan  charities 
are  eminently  entitled  to  our  patronage  and 
support. 

2.  Widows  in  their  affliction.  And  the 
afflictions  of  widowhood  are  often  numer- 
ous and  deep.  Solitary,  defenceless,  un- 
provided for,  sometimes  health  deeply  af- 
fected, and  many  troubles  endured.  The 
weaker  vessel  tempest-tossed,  how  deserving 
of  attention,  goodness,  and  compassion ! 
Now,  pure  religion  will  not  overlook  or 
despise  these  cases  of  suffering,  but  labor 
to  assuage  by  counsel,  comfort,  and  assist- 
ance. But  observe  in  giving  this  evidence 
of  pure  religion, 

III.  The  admonition  which  the  text 
INVOLVES.  "  And  to  keep  himself  unspot- 
ted from  the  world."  As  if  the  apostle  had 
said,  to  maintain  Christian  mercy,  we  must 
avoid  worldliness  of  spirit.  This  is  the 
great  evil  which  hardens  the  mind,  and 
renders  it  callous  when  surrounded  by  mis- 
ery and  wretchedness.  Worldliness  is  rep- 
resented as  defiling  in  its  influence,  it  spots 
the  garments,  and  spots  the  Christian  char- 
acter. By  worldliness  we  mean  an  inordi- 
nate attachment  to  the  things  of  the  world. 
Now,  this  defiles,  or  produces  spots, 

1.  On  the  affections.  "  Set  your  affec- 
tions on  things  above,"  (fee.  It  prostrates  the 
soul,  makes  it  carnal,  and  earthly,  and 
grovelling.  Such  lovers  of  mammon  can- 
not be  lovers  of  God.  It  defiles,  or  produces 
spots, 

2.  On  the  conscience.  When  the  con- 
science is  enlightened  and  has  been  influ- 
enced by  sanctifying  grace,  it  cannot  dwell 
with  worldliness  without  being  grieved,  and 
ultimately  becoming  diseased.  A  hoarding 
worldling  cannot  have  a  good  conscience 
towards  God,  who  demands  our  chief  affec- 
tions, nor  towards  men,  who  stand  in  need 
of  our  pity  and  compassion.     Worldliness, 

3.  Defiles  the  conduct.  How  meanly 
persons  can  act  who  are  under  its  power. 
How  it  perverts  the  judgment, — darkens 
the  mind, — freezes  the  emotions,  &c.  It 
produces  overreaching,  iniquitious  fraud 
and  imposition.  Need  we  marvel  that  the 
claims  of  mercy  are  neglected,  when  per- 


sons are  spotted  with  the  world  ?  Now, 
this  admonition  to  keep  ourselves  unspotted 
from  the  world  is  of  great  importance,  and 
may  be  sustained  by  many  cogent  reasons. 

(1.)  As  Christians  we  profess  not  to  be 
of  the  world.  We  have  been  redeemed 
out  of  it.     Delivered  from  it,  &c. 

(2.)  Worldliness  and  Christianity  can- 
not exist  in  the  same  mind,  the  one  will 
cast  out  the  other,  they  are  antagonist  prin- 
ciples, a  man  cannot  have  his  desires  and 
delights  in  heaven  and  earth. 

(3.)  It  has  often  been  the  source  of  apos- 
tacy.  Some  of  the  seed  fell  among  thorns, 
and  the  thorns  choked  it,  &c.  "  Demas  has 
forsaken  me,"  &c.  How  many  have  been 
thus  ruined  in  their  moral  interests.  "They 
that  will  be  rich  fall,"  &c. 

(4.)  Only  that  which  is  expended  on 
works  of  goodness  will  survive  the  present 
life.  Think  you,  immortal  beings  in  the 
eternal  world  will  ever  meditate  on  the 
money  they  have  hoarded  or  laid  out  on 
buildings,  or  fortunes  left  to  their  children  ? 
Oh  no !  but  that  which  has  been  given  in 
acts  of  beneficence  will  abide  and  follow 
us  to  heaven,  be  published  to  the  universe, 
and  be  rewarded  through  all  eternity.  Oh 
think  of  this,  and  then  let  the  admonition 
sink  into  your  hearts,  and  keep  yourselves 
unspotted,  &c. 

APPLICATION. 

1.  Do  you  possess  pure  religion?  Is 
this  your  happy  state  1  If  so,  cherish  it  and 
evidence  it. 

2.  Let  those  who  are  strangers  seek  it. 
It  is  the  one  thing  needful. 

3.  The  practice  of  enlarged  beneficence 
will  greatly  recommend  religion.  Of  Jesus 
it  was  said,  "  He  went  about  doing  good." 
Are  we  Christians  ?  then  we  must  follow 
his  steps,  &;c.  "  God  is  love,"  &c.  Let 
us  do  good  unto  all  men,  &c. 


THE  KNOWLEDGE  OF  GOD. 

"  Then  shall  we  know,  if  we  follow  on  to  know 
the  Lord." — Hosea  vi.  3. 

One  of  the  most  sublime  sentiments  in 
the  world  is  one  in  the  holy  scriptures, 
which  relates  to  the  knowledge  of  Jehovah. 
"  This  is  life  eternal  to  know,"  &c.  To 
communicate  this  knowledge,  prophets  and 
apostles  were  inspired  with  the  influence 


6 


SKETCHES  OF  SERMONS. 


of  heaven,  and  the  Son  of  God  became  in- 
carnate in  human  flesh.  To  diffuse  this 
knowledge,  is  the  great  end  of  the  Christian 
ministry.  "  Many  shall  run  to  and  fro," 
&c.  To  attain  this  knowledge  should  be 
the  great  and  constant  desire  of  every  hu- 
man being.  "  For  the  soul  to  be  without 
knowledge,"  &c.  To  increase  in  this 
knowledge  should  be  the  constant  aim  of 
the  believer.  "  Grow  in  grace,"  &c.  To 
induce  the  people  of  God  to  aim  at  this,  is 
the  passage  which  we  have  chosen  as  our 
text.  "  Then  shall  ye  know,"  &c.  Con- 
sider, 

I.  The  knowledge  supposed  to  be  pos- 
sessed. 

II.  The  means  of  increased  attain- 
ment recommended. 

III.  The  promissory  declaration  given. 

I.  The  knowledge  supposed  to  be  pos- 
sessed. The  phraseology  evidently  in- 
volves the  following,  or  supposes  that  some 
attainments  have  been  realized,  &c.  What 
do  Christians  know  of  the  Lord  ? 

1.  They  know  some  things  in  common 
with  others.  His  being — his  dominion — his 
providence — his  revelation  of  himself — his 
majesty,  greatness,  glory,  goodness,  &c. 
But  all  who  are  not  of  skeptical  mind  may 
know  and  understand  these  things. 

2.  But  they  know  some  things  specially. 
Things  which  others  do  not.  Some  men 
have  not  the  knowledge  of  God,  &c.  They 
know  him  in, 

(1.)  His  merciful  and  gracious  charac- 
ter. "  A  God,  forgiving  iniquity,  trans- 
gression," &c.  "  Ready  to  pardon,  abun- 
dant in  goodness,"  &c. 

(2.)  In  his  reconciled  love.  Accepting 
them  ;  adopting  them  ;  manifesting  his  love 
to  them  ;  receiving  them  into  his  bosom  and 
family,  &;c. 

(3.)  In  his  sanctifying  power.  Remov- 
ing uncleanness  ;  cleansing,  purifying,  &;c. 
Taking  away  the  heart  of  stone,  &c.  Put- 
ting his  Spirit,  &c. 

(4.)  In  the  elevation  and  peaceful  in- 
fluences of  communion  with  him.  It  is 
theirs  to  say,  "  We  have  fellowship,"  &c. 
God  dwells  in  his  people,  and  they  in  him. 
He  walks  with  them,  and  they  with  him. 
He  is  represented  as  suffering  with  them, 
and  they  with  him.  This  exalts  to  celes- 
tial dignity  ;  it  gives  true  felicity  ;  it  is  the 
antedate  of  heaven  itself  But  as  to  this 
knowledge,  observe, 


II.  The  means  of  increased  attain- 
ment. "  If  we  follow  on,"  &c.  To  fol- 
low on, 

1 .  Is  to  give  diligent  attention  to  the  means 
provided.  These  are  various.  One  is 
contemplation  of  the  divine  works  ;  another, 
diligent  reading  of  the  divine  word  ;  a  third, 
regular  attention  to  the  public  means  of 
grace, — hearing  the  word  ;  a  fourth,  medi- 
tation followed  by  prayer  for  the  wisdom 
that  cometh,  &c.  "  Following  on,"  also 
includes, 

2.  The  practical  application  of  the  know- 
ledge we  possess.  This  leads  to  an  in- 
creased  experimental  knowledge  ;  this  is 
the  most  certain  and  important  part  of 
knowledge  ;  no  way  so  effectual  to  our  im- 
provement as  this  ;  it  will  apply  to  every 
thing  in  art  and  science. 

3.  The  cherishing  a  deep  internal  desire 
for  more  of  this  knowledge.  We  must  feel 
its  importance  ;  know  its  value,  appreciate 
it,  and  seek  for  it,  &c.  Thirst,  &c.  Seek 
for  the  hidden  treasure  ;  long  for  it,  as  the 
tempest-tossed  mariner  for  a  haven,  as  the 
sick  man  for  the  dawn  of  the  morning,  as 
the  exile  for  the  freedom  of  his  native  air. 

4.  Perseverance  in  adding  to  the  amount 
of  this  knowledge.  World  of  darkness ; 
impediments ;  an  inaptitude  to  learn  : 
therefore  we  must  be  diligent  scholars  in 
Christ's  school,  and  persevering  too.  We 
should  often  ascertain  if  our  mental  stature 
is  increasing ;  if  we  are  adding  to  the 
stores  of  spiritual  wisdom ;  if  we  are  in- 
creasing in  divine  knowledge  and  under- 
standing. 

III.  The  promissory  declaration  given. 
"  Then  shall  we  know."  Now  this  prom- 
ise or  declaration  implies, 

1.  That  we  shall  increase  in  knowledge. 
Not  labor  for  its  attainment  in  vain. 
Mind  will  expand,  and  be  adorned.  Path 
become  brighter  and  brighter,  &c.  Rise 
from  babes  to  young  men,  young  men  to 
fathers. 

2.  We  shall  know  more  clearly.  It  is 
not  the  first  glance  that  always  gives  us 
the  whole  of  a  subject ;  we  must  some- 
times read  it  again  and  again  ;  in  various 
lights,  &c.,  become  familiar  with  it.  Noav 
it  is  desirable  on  all  religious  subjects  to  be 
clear ;  to  have  lucid  views  both  of  doc- 
trines and  precepts;  now  by  drawing  closely 
to  these  subjects,  we  shall  apprehend  them 
more  lucidly. 

3.  We  shall  know    more  satisfactorily. 


THE  WORLD'S  IGNORANCE  OF  GOD. 


As  we  approach  to  certainty  on  any  men- 
tal subject,  we  shall  derive  increased  plea- 
sure from  it.  With  partial  views,  there 
is  anxiety  and  restlessness ;  with  certain 
and  clear  knowledge,  satisfaction  and  de- 
light. Think  of  the  experimental  peace 
of  the  apostle,  "  I  know  whom  I  have  be- 
lieved," &c.  "  We  know  if  this  the  earthly 
house,"  &c. 

4.  This  will  terminate  in  our  perfection 
of  hioioledge  in  a  future  state.  "  Now," 
says  the  apostle,  "  we  see  through  a  glass 
darkly,"  &c.  Now  we  know  in  part,  even 
at  best,  but  then  we  shall  know  perfectly, 
no  cloud,  obscurity,  or  dimness.  All  sub- 
jects known  directly  ;  all  transparent  as 
light ;  not  even  a  mistake  left.  All  re- 
flecting the  infallible  knowledge  of  the 
Most  High.  "  What  thou  knowest  not 
now,"  &c. 

APPLICATION. 

Now  let  me  ask,  do  you, 

1.  Enjoy  any  portion  of  this  knowledge 
of  scripture  ?  Of  scriptural,  personal,  sav- 
ing knowledge  of  the  Lord. 

2.  Are  you  advancing  in  it  ?  Try  by 
the  past. 

3.  How  many  motives  press  it  upon  our 
attention  !  We  are  formed  for  acquiring 
knowledge.  It  is  the  very  light  and  at- 
mosphere of  the  soul.  It  forms  one  part 
of  the  glorification  of  the  happy  in  heaven. 
Shall  we  not  feel  the  text  as  an  incentive, 
die.     Let  us  all  labor  to  diffuse,  &c. 


THE  WORLD'S  IGNORANCE  OF  GOD. 

"  The  world  by  wisdom  knew  not  God." — 1 
Cor.  i.  21. 

The  value  of  the  sacred  scriptures  may 
be  illustrated  in  a  variety  of  ways,  but  in 
no  form  more  strikingly  than  by  observing 
the  darkness,  sin,  and  misery,  which  have 
everywhere  prevailed,  where  they  have 
not  been  known.  We  often  hear  of  the 
famous  men  of  olden  times.  We  hear  of 
their  legislators,  philosophers,  and  poets  ; 
their  sayings  are  handed  down  to  us.  Por- 
tions of  their  writings  have  been  preserved 
from  the  wasting  influences  of  time,  and 
have  survived  the  ravages  of  thousands  of 
years.  But  did  it  ever  strike  you  that  with 
all  their  intellectual   greatness,  all  their 


profound  research,  all  their  works  of  soar- 
ing imagination,  they  were  ignorant  of  the 
one  true  and  blessed  God  ?  Our  text  affirms 
this,  "  that  the  world  by  wisdom  knew  not 
God." 

I.  Let  us    briefly   advert   to    some 

THINGS  WHICH  THE    WISDOM    OF   THE  WORLD 

DID  COMPREHEND.  Now  the  civilized  na- 
tions of  the  earth  for  centuries  before  the 
text  was  spoken  had  great  celebrity  for  their 
intellectual  attainments.  Their  knowledge 
was  extensive  as  to  the  principles  of  agri- 
culture. They  knew  much  of  the  laws  of 
commerce  and  of  political  economy.  They 
knew  much  of  art  and  science.  They  knew 
much  of  figures,  or  the  science  of  mathe- 
matics. They  knew  much  of  history  and 
of  the  biography  of  the  ancient  heroes. 
They  knew  much  of  architecture,  sculp- 
ture, painting,  and  poetry.  They  knew 
much  of  metaphysics  and  the  laws  of  mind. 
I  need  only  mention  a  few  illustrious  names 
to  guarantee  the  intellectuality  of  the  world 
referred  to  in  the  text.  There  was  Thales 
the  Milesian  philosopher,  Herodotus,  Plato, 
Aristotle,  Socrates,  Democritus,  Euclid, 
Hippocrates,  Epicurus,  Zeno,  and  a  host 
of  other  philosophers.  Then  there  were 
the  celebrated  orators,  Cicero  and  Demos- 
thenes ;  and  of  poets  we  may  mention  Ho- 
mer, Virgil,  and  Ovid,  and  hundreds  of 
others,  who  formed  with  these  the  mental 
galaxy  of  the  ancient  world.  How  mourn- 
ful the  conclusion  of  the  text,  that  despite 
of  their  intellectual  grandeur  and  profound 
study,  they  knew  not  God  !  Let  us  con- 
sider, then, 

II.  The  AFFIRMATION  OF  THE  TEXT,  THAT 
THE     WORLD     BY     WISDOM    KNEW    NOT    GOD. 

Now  we  must  not  conclude  that  they  were 
without  certain  ideas  of  God.  Neither  that 
they  did  not  employ  their  mind  in  the  sci- 
ence of  theology,  or  were  indifferent  to  this 
matter.  The  text  evidently  means  that 
they  had  not  correct  views  of  the  supreme 
and  blessed  God. 

1.  They  had  only  confused  views  as  to 
his  existence.  Some  of  the  philosophers 
taught  that  there  was  no  God,  and  the  great 
majority  taught  a  plurality  of  gods.  Hence 
they  had  their  gods  and  goddesses  for  all 
events,  and  all  places,  and  all  circum- 
stances. The  winds,  the  waves,  the  air, 
the  earth,  the  skies,  the  day  and  night,  the 
flowers  and  fruits,  all  under  their  respec- 
tive divinities.  They  had  gods  for  adver- 
sity and  prosperity,  sickness   and  health, 


8 


SKETCHES  OF  SERMONS. 


war  and  peace.  Socrates  obtained  more 
extensive  knowledge  on  this  subject  than 
his  contemporaries.  He  taught  that  God 
"  was  one,  immutable,  and  the  creator  of 
all  things  ;"  yet  he  admitted  that  while  he 
knew  what  God  was  not,  he  knew  not  what 
he  was,  and  he  thought  they  should  wor- 
ship the  gods  of  the  city  where  they  re- 
sided. 

2.  They  were  equally  confused  as  to  the 
Divine  attrihutes.  Many  gave  to  their  gods 
the  vilest  passions  of  men  ;  the  more  en- 
lightened knew  nothing  of  his  holiness  and 
rectitude.  The  events  of  the  world  led 
some  to  believe  that  God  was  capricious, 
despotic,  &c.     Plato,  who  it  is  supposed 

.  was  acquainted  with  the  writings  of  the 
Jews,  seems  to  have  had  some  idea  of  a 
Trinity,  but  all  their  researches  ended  in 
contradiction,  uncertainty,  and  confusion. 

3.  They  had  no  correct  views  of  the  moral 
government  of  God.  I  will  give  you  a  few 
of  the  ideas  of  their  wise  men.  Seneca 
says,  "  Fortune  scatters  her  gifts  over  the 
world,  and  rules  without  order  the  affairs 
of  men."  Others  taught  that  the  gods 
themselves  were  the  subjects  of  an  irresist- 
ible fate.  The  Stoics  believed  that  provi- 
dence only  interfered  on  very  great  occa- 
sions. The  Epicureans  believed  that  all 
things  were  under  the  influence  of  an  all- 
powerful  fate. 

4.  They  knew  not  the  will  of  God.  Some 
taught  that  pleasure  was  the  end  of  life,  that 
falsehood  and  even  theft  were  only  evil  if 
discovered.  They  had  no  idea  of  personal 
purity,  (See.  Social  order  was  utterly  dis- 
regarded, they  exposed  children,  and  ad- 
vocated suicide. 

5.  They  were  ignorant  of  the  true  worship 
of  God.  On  some  occasions  they  offered  him 
human  victims.  Many  of  their  rites  were 
sensual,  their  temples  were  often  scenes  of 
infamy,  and  their  whole  services  were  those 
of  anxiety,  fear,  and  superstition. 

6.  They  knew  not  the  way  of  reconcilia- 
tion with  God.  Many  felt  the  wickedness 
and  weakness  of  their  nature,  but  they 
could  not  guess  how  the  favor  of  Deity 
might  be  obtained.  They  wandered  in  the 
mazes  of  error,  of  darkness,  tortured,  fear- 
ing, and  often  overwhelmed  with  anguish 
and  terror. 

7.  They  knew  nothing  of  the  enjoyment  of 
God  in  a  future  state.  The  opinion  of  most 
was  the  materiality  of  the  mind  with  the 
body.     Others  had  a   vague   notion   of  a 


world  where  the  illustrious  dead  dwelt  to- 
gether, but  in  what  that  felicity  would  con- 
sist they  knew  not.  Of  a  holy  world,  of 
immaculately  pure  spirits,  and  of  the  resur- 
rection of  the  dead  they  were  entirely  ig- 
norant. How  true  that  the  world  by  wis- 
dom, &;c. 

LEARN, 

1.  The  insufficiency  of  unassisted  reason 
to  the  knowledge  of  the  true  God.  They 
had  the  material  universe,  space,  opportu- 
nities, talents,  reason,  yet  they  could  not 
find  out  God. 

2.  The  unspeakable  value  of  the  scrip- 
tures. This  is  the  only  guide  to  the  know, 
ledge  of  Jehovah,  This  is  God's  moral  le- 
ver, it  has  raised  our  nation,  it  will  lift  up 
the  world. 

3.  The  obligations  arising  from  our  re- 
ligious privileges.  "Where  much  is  given, 
much  is  required." 


A  RELIGIOUS  SPIRIT   HIGHLY  RA- 
TIONAL. 

"  For  God  hath  not  given  us  the  spirit  of  fear  ; 
but  of  power,  and  of  love,  and  of  a  sound  mind." — 
2  Tim.  i.  7. 

True  religion  has  had  to  contend  with 
difficulties  and  opposition  in  every  age  of 
the  world.  It  has  not  only  been  violently 
opposed,  but  frequently  misrepresented :  it 
has  been  charged  with  the  vices  of  hypo- 
crites, and  with  all  the  infirmities  of  its 
friends.  It  has  been  disbelieved  by  many, 
ridiculed  by  some,  and  despised  by  others, 
I  desire  to  establish  in  this  discourse  the 
following  great  truth,  that  the  spirit  of  true 
religion  is  eminently  one  of  rational  and  in- 
tellectual soundness;  that  every  disciple  of 
Jesus  is  distinguished  for  the  possession  of 
a  sound  mind.  Let  me  then  define  and  il- 
lustrate this  spirit ;  and  then  show  that  it  is 
emphatically  rational  and  intellectual  in  its 
character. 

I.  Define  and  illustrate  the'  spirit 
OF  true  religion.  Now,  by  this  spirit  we 
do  not  mean  that  extravagance  and  fanati- 
cism which  some  professors  have  exhibited, 
nor  that  bigotry  and  intolerance  for  which 
sects  have  been  notorious ;  nor  that  eleva- 
tion of  sentiment  and  opinion  at  the  expense 
of  the  practical  duties  of  life  ;  nor  that  deep- 
shaded   melancholy  which  some  seem  to 


A  RELIGIOUS  SPIRIT  HIGHLY  RATIONAL. 


9 


think  is  the  essence  of  acceptable  piety. 
But, 

(1.)  The  spirit  of  knowledge,  enlighten- 
ed by  the  holy  scriptures. 

(2.)  A  spirit  of  devotion,  holding  com- 
munion with  God. 

(3.)  A  spirit  of  faith,  relying  on  the  sac- 
rifice of  the  Lord  Jesus  Christ. 

(4.)  A  spirit  of  obedience,  walking  in 
the  ordinances  and  commandments  of  the 
Lord. 

Now  these  are  each  and  all  necessary  to 
form  the  religious  character  of  man.  And 
by  piety  we  mean  these  in  their  united  in- 
fluence on  the  heart  and  life.  Now  I  pro- 
ceed to  notice, 

IL  That  this  state  of  mind  is  pre- 
eminently   RATIONAL    AND    INTELLECTUAL. 

Perhaps  we  shall  perceive  this  most  forci- 
bly by  contrast. 

1 .  Contrast  it  with  disbelief  or  skepticism. 
Such  would  persuade  us  they  only  are  ra- 
tional. Is  it  rational  to  conclude  there  is 
no  God,  no  great  first  cause,  no  artificer  ? 
Or  that  he  governs  not  the  world — that 
chance  reigns  ?  Or  that  he  is  indifferent  to 
his  creatures,  regardless  of  their  conduct 
to  himself,  or  to  one  another  ?  That  he  will 
not  judge  or  punish,  that  there  is  no  heaven 
or  hell,  (fee. ;  man  a  mere  refined  brute, 
&c.  Now  contrast  this  with  the  Christian 
system,  and  then  I  ask,  does  not  religion 
evidently  include  a  sound  mind  ? 

2.  Contrast  it  with  a  superstitious,  cred- 
ulous spirit.  To  credit  every  statement,  to 
accept  every  marvellous  narrative,  to  hear 
and  read,  and  never  question,  or  inquire,  or 
reason,  this  is  unworthy  of  a  thinking,  re- 
flecting being.  And  to  be  influenced  by 
fears  of  the  supernatural,  forming  hideous 
notions  of  what  we  know  not — this  is  su- 
perstitious. Now  contrast  this  with  the  be- 
lief of  the  Christian  in  the  mysteries  of  rev- 
elation. There  are  doctrines  beyond  our 
comprehension,  our  bodies  are  so,  our  minds 
much  more  so,  God  still  more  so.  But  the  be- 
lief of  one  supreme  God,  the  belief  of  his  love 
in  sending  Christ,  the  mystery  of  the  incar- 
nation, the  doctrine  of  the  Spirit's  influence 
on  the  heart,  do  not  pertain  to  superstition  ; 
they  are  truths  revealed  in  a  book  that  con- 
demns weakness  and  superstition,  and  their 
reception  rather  argues  soundness  of  mind. 

3.  Contrast  it  toith  insensibility  and  irre- 
ligious indifference.  Thousands  are  utterly 
neglectful  of  religion  ;  they  never  read  the 
word,  or  pray,  or  meditate,  or  prepare  for 

2 


eternity ;  they  neglect  the  subjects  most 
momentous,  death,  eternity,  &c.  Now  with 
the  amount  of  evidence  we  have,  is  this 
wisdom  ?  is  this  rational  ?  Death  is  certain, 
an  eternity  is  reasonable,  yea,  most  proba- 
ble. To  trifle,  to  be  careless  is  folly,  the 
essence  of  folly.  Now  religion  does  not  pro- 
hibit attention  to  the  worldly  duties  of  life  ; 
it  enjoins  these,  urges  diligence  to  them ; 
but  it  enforces  the  care  of  the  soul,  prepa- 
ration for  death,  and  readiness  for  a  future 
state.  Now  I  ask  if  this  is  not  the  highest 
evidence  of  true  rationality,  in  reality  a 
sound  mind  ? 

4.  Contrast  it  with  mere  formality.  You 
say  you  are  neither  skeptical,  superstitious, 
nor  careless ;  you  regard  the  external 
forms  of  religion,  &c.  But  will  these  ex- 
ternal observances  do  ?  are  they  sufficient  ? 
Religion  must  be  of  the  heart,  influencing 
the  soul  in  all  its  powers  and  passions,  hav- 
ing the  pre-eminence,  sought  first  and 
chiefly.  Give  all  diligence.  Now  which 
is  the  most  rational  ?  What  father  would 
be  satisfied  with  the  form  of  filial  obedi- 
ence ?  what  friend  with  the  form  of  confi- 
dence and  love  ?  what  scholar  with  the 
form  of  learning ;  or  merchant  with  the 
form  of  business ;  or  sick  man  with  the 
mere  form  of  advice  and  healing?  Will 
the  soul  be  satisfied  with  the  form  of  future 
blessedness  ?  with  the  name  or  sight  of 
heaven  ? 

5.  Contrast  it  with  the  spirit  of  procrasti- 
nation. Many  admit  all  we  have  said,  but 
defer  these  essential  realities  to  some  future 
indefinite  period.  They  plead  engage- 
ments, business,  die,  &c.  Is  this  an  evi- 
dence of  a  sound  mind  ?  A  man  is  crossing 
a  pool  from  which  the  tide  has  receded ; 
he  says  it  may  be  seven  or  eight  hours  be- 
fore it  returns,  therefore  he  loiters,  although 
the  tide  may  overtake  him  in  as  many 
minutes.  Religion  directs  the  soul  to  be 
the  first  and  chief  object  of  attention.  It 
ever  urges  to-day,  it  knows  nothing  of  to- 
morrow. "  Boast  not  thyself  of  to-morrow," 
&c.  Now  I  ask,  which  is  wisdom,  which 
is  the  evidence  of  a  sound  mind  ?  Surely 
the  Christian  who  prays,  "  So  teach  me  to 
number  my  days,  that  I  may  apply  my 
heart  unto  wisdom." 

APPLICATION. 

1.  We  learn  the  difference  bettveen  illit- 
eracy and  ignorance,  between  knowledge  and 
wisdom.     All   learning   does  not   lead   to 


10 


SKETCHES  OF  SERMONS. 


practical  knowledge,  nor  all  mere  know- 
ledge to  sound  wisdom,  neither  are  illiteracy 
and  ignorance  synonymous.  Look  at  that 
poor  unlearned  Christian,  and  then  at  that 
learned  neglecter  of  religion.  Who  has  the 
sound  mind  ? 

2.  The  more  eminently  religious  the  more 
truly  sound  and  intellectual  the  mind.  O  yes, 
to  grow  in  grace  and  in  the  knowledge  of 
our  Lord  Jesus  Christ,  is  the  right  wisdom 
and  truest  intelligence. 

3.  Neglect  of  the  soul  and  of  God  is  the 
greatest  evidence  of  folly.  Let  the  religion 
of  the  cross  of  Christ  be  yours.  Seek  it, 
enjoy  it,  profess  it,  &c.  Then  diffuse  it, 
publish  it  to  others,  dec. 


THE   USE   AND  ABUSE  OF  REASON  IN 
MATTERS  OF  RELIGION. 

"  I  speak  as  to  wise  men,  judge  ye  what  I 
say." — 1  Cor.  x.  15. 

It  is  desirable  to  avoid  three  evils  in 
reading  the  word  of  God.  The  evil  of  in- 
attention to  the  spirit  and  signification  of 
what  is  written,  which  is  to  be  avoided  by 
care,  reflection,  and  patient  investigation. 
The  evil  of  reading  merely  to  inform  the 
mind,  and  leaving  out  of  sight  the  moral 
influence  the  word  of  God  is  destined  to 
exert  on  the  heart  and  character.  The 
evil  of  neglecting  or  disbelieving  the  truths 
which  are  too  lofty  or  too  profound  for  our 
attaining,  or  clearly  investigating  them. 
Many  subjects  are  too  difficult  for  the  grasp 
of  reason,  which  are  by  no  means  in  con- 
tradiction to  it.  Let  us  then  endeavor  to 
ascertain, 

L  The  use.     And, 

IL  The  abuse  of  reason  in  matters  of 

RELIGION. 

I.  The  use  of  reason  in  matters  of 
RELIGION.  By  reason,  we  mean  that  power 
of  the  mind,  by  which  we  judge  and  con- 
clude as  to  the  truth,  or  probability  and 
importance  of  subjects  presented  to  our  ob- 
servation. It  is  this  power  which  distin- 
guishes persons  of  sound  mind  from  the 
idiot,  or  mentally  deranged.  This  power, 
however,  greatly  depends  on  the  possession 
of  knowledge,  the  mental  culture,  the  mem- 
ory, and  the  testimony  on  which  the  subjects 
presented  to  us  are  based.  Now  enlight- 
ened reason  in  matters  of  religion  seems 
to  be  fairly  exercised, 


1 .  In  judging  of  the  principles  of  what  is 
termed  natural  religion.  The  existence, 
greatness,  wisdom,  and  power  of  God,  as 
deduced  from  the  works  of  nature,  and  the 
government  of  the  world.  It  is  evidently  a 
fit  subject  for  reason  to  ascertain  if  there 
must  not  have  been  a  first  originating  cause ; 
that  such  a  cause  must  have  involved  an 
exalted  intelligence,  an  intelligence  possess- 
ing a  wondrous  power,  &c.  Reason  re- 
volts at  the  notion  of  a  world  without  a 
maker,  a  universe  without  a  creator  and 
ruler.  The  order,  harmony,  beauty,  &c., 
of  the  visible  creation  address  reason  in  a 
voice,  which  she  must  comprehend,  and 
which  she  adores.  What  the  poet  says  of 
the  stars  is  equally  applicable  to  all  the 
works  of  creation, 

In  reason's  ear  they  all  rejoice, 
And  utter  forth  a  glorious  voice, 
Forever  singing  as  they  shine, 
The  hand  that  made  us  is  divine. 

2.  Reason  may  examine  the  evidences  of 
the  truth  of  the  Christian  revelation.  As  to 
the  necessity,  desirableness  of  such  a  reve- 
lation, reason  cannot  fail  to  decide ;  and 
of  the  variety  of  evidence  as  to  the  divine 
authenticity  of  the  scriptures,  it  is  the  pro- 
vince of  reason  to  judge  and  conclude. 
There  cannot  be  any  real  contrariety  in 
the  volume  of  revelation,  and  in  true  un- 
sophisticated reason,  both  of  which  have 
emanated  from  the  one  perfect  source  and 
author. 

3.  Reason  may  fairly  judge  as  to  the  sub- 
jects which  revelation  presents  to  us.  The 
divine  character ;  the  divine  works ;  man's 
responsible  state ;  the  doctrines  he  is  re- 
quired to  believe  ;  the  duties  he  is  required 
to  regard  ;  the  blessings  which  are  offered 
for  his  reception,  &c.  Now  all  these  must 
accord  with  sound,  unbiased  reason. 

4.  As  to  the  necessity  and  importance  of 
a  practical  regard  to  the  truths  of  revelation. 
In  its  bearings  on  personal  conduct,  domes- 
tic order,  national  morals,  and  the  happi- 
ness of  mankind  at  large.  Now  reason 
may  judge  whether  the  religion  of  the  Bible 
is  adapted  to  promote  these  or  not ;  and 
here  the  past  history  of  religion  will  supply 
ample  facts  and  illustrations. 

II.  The  ABUSE  of  reason  in  matters  of 

RELIGION. 

1.  When  it  is  exalted  to  pronounce  judg- 
ment on  the  subjects  of  revelation.  Reason 
should  hearken  and  learn.  She  may  com- 
pare and  draw  her  deductions,  but  is  not  to 


THE  NECESSITY  OF  A  DIVINE  REVELATION. 


11 


assume  the  place  of  God,  who  alone  knows 
what  is  most  right  and  excellent  in  itself, 
both  in  matters  of  faith  and  practice  ;  hence 
unsanctified  reason  might  quarrel  with  the 
mode  of  revelation,  or  with  the  medium  of 
the  mercy  and  love  of  God  to  man,  in  Christ 
Jesus,  or  on  the  grounds  of  human  forgive- 
ness and  acceptance  :  reason  is  the  subject 
not  the  legislator,  the  juryman  not  the 
judge. 

2.  When  it  refuses  to  receive  the  doctrines 
which  are  too  vast  for  its  comprehension. 
Allow  reason  this  latitude,  and  the  existence 
of  one  eternal,  infinite,  and  unchangeable 
Deity  is  beyond  all  its  power  to  grasp. 
Thus  reason  would  stumble  at  the  distinc- 
tions in  the  Godhead ;  at  the  divinity  of 
Christ ;  at  the  doctrine  of  spiritual  influ- 
ences on  the  mind,  &;c.,  &;c.  If  reason  has 
pronounced  the  evidences  in  favor  of  rev- 
elation to  be  satisfactory,  then  the  reception 
of  its  sublime  mysteries  should  follow  as  a 
matter  of  course. 

3.  Reason  is  ahused  when  it  is  warped  by 
prejudice  and  educational  bias.  It  requires 
a  due  balance  of  the  powers  of  the  mind  to 
do  justice  to  any  subject,  especially  the 
great  truths  of  religion.  Skeptical  training 
and  influence  will  materially  dim  the  can- 
did light  of  reason,  and  induce  it  to  reject 
what  may  be  opposed  to  its  own  favorite 
peculiarities. 

4.  Reason  is  especially  abused  when  it  is 
deemed  sufficient  for  the  guidance  of  the  mind 
in  matters  of  religion.  The  most  distin- 
guished philosophers,  in  their  contradictory 
systems,  and  inconclusive  conjectures,  have 
proved  it  insufficient ;  left  to  its  own  re- 
sources, it  has  allowed  men  to  sink  into  the 
darkest  depths  of  superstition  and  misery. 
It  may  be  the  eye  of  the  mind,  but  it  re- 
quires more  light  than  nature  imparts ;  it 
must  have  the  rays  of  celestial  truth  irradi- 
ating and  directing  it.  No  one,  by  the 
most  profound  researches  of  reason,  can 
discover  even  the  first  elements  of  Christian 
truth. 

APPLICATION. 

1.  het  reason  be  valued  as  its  great  dig- 
nity and  importance  demand. 

2.  Seek  after  its  cultivation  and  improve- 
ment. Educate  it  in  the  school  of  Christ. 
Give  it  the  assistance,  the  essential  assist- 
ance of  revelation,  and  ever  subordinate  it 
to  this  highest  authority. 

3.  Reason  spiritually  directed,  and  faith 


in  divine  truth,  constitute  the  intellectual  and 
experimental  Christian. 


THE  NECESSITY  OF  A   DIVINE   REVE- 
LATION. 

"  O  send  out  thy  light  and  thy  truth." — Psalm 
xliii.  3. 

It  is  quite  evident  that  none  of  the  works 
of  God  are  in  vain.  He  employs  no  un- 
necessary agency  ;  all  his  ways  and  works 
are  wise  and  perfect.  Had  reason  or  the 
works  of  nature  been  sufficient  for  man's 
moral  instruction,  no  other  means  would 
have  been  provided.  But  man  has  ever 
found  himself  inadequate  to  the  attainment 
of  a  clear  and  direct  knowledge  of  the 
supreme  Being,  and  in  the  midst  of  his 
ignorance  and  anxiety  often  has  the  spirit 
of  the  text  been  uttered,  "  O  send  out  thy 
light  and  thy  truth."  The  necessity  of  a 
divine  revelation  arises  therefore  from  the 
insufficiency  of  all  other  sources  to  supply 
the  mind  with  moral  information. 

I.  Man  has  not  this  knowledge  with- 
in HIMSELF.  He  has  the  capacity  of  under- 
standing, the  judgment,  but  these  have  no 
moral  supplies  of  knowledge.  Left  to  him- 
self he  grows  up  ignorant.  The  highest 
order  of  natural  genius  can  do  nothing 
without  the  communication  of  knowledge. 
However  the  mind  may  be  exercised ;  what- 
ever methods  of  thought,  or  mental  effort 
may  be  put  forth,  still,  without  a  revelation 
it  can  neither  know  truly  of  God,  or  his 
will  concerning  his  intelligent  creatures. 

II.  This  knowledge   is   not   supplied 

BY    diligent   OBSERVATION    OF    THE     DIVINE 

WORKS.  Men  may  greatly  expand  their 
powers,  and  increase  knowledge  of  a  cer- 
tain kind  by  a  study  of  the  divine  works. 
They  may  form  some  estimate  of  the  great- 
ness and  grandeur  of  the  Deity.  Some 
ideas  of  his  power,  wisdom,  and  goodness, 
but  they  can  learn  nothing  as  to  his  moral 
character,  or  his  infinite  counsels  and  will. 
They  can  learn  nothing  of  law,  of  morals, 
of  duty.  Of  disobedience,  of  rewards,  of 
punishment.  Nothing  as  to  man's  immor- 
tality  and  responsibility,  &c. 

III.  This  knowledge  is  not  attainable 
BY  human  learning.  The  philosophers  of 
old  were  learned,  and  yet  morally  benight- 
ed, or  at  best  enveloped  in  fog  or  perplex- 
ing mist.     The  true  character  and  mind  of 


12 


SKETCHES  OF  SERMONS. 


God  forms  a  part  of  no  language,  or  sys- 
tem of  metaphysics,  or  mathematics.  It  is 
to  be  met  with  in  no  system  of  human  phi- 
losophy, in  no  scheme  of  jurisprudence,  or 
legislation ;  in  none  of  the  ancient  poets. 
The  wisdom  of  the  world,  however  pro- 
found and  extensive,  or  sublime,  does  not  in- 
volve in  it  the  knowledge  of  God  and  his 
will. 

IV.  This  knowledge  is  not  associated 
WITH  ART  OR  SCIENCE.  These  are  legiti- 
mately connected  with  the  mental  elevation 
of  man.  But  these  have  been  found  among 
all  the  absurd  multifarious  rites  of  polyth- 
eism. Athens  was  the  seat  of  science, 
when  her  streets  were  crowded  with  false 
imaginary  gods.  And  sculpture,  architec- 
ture, and  painting,  have  been  most  exten- 
sively patronized  when  the  people  were 
sunk  in  the  very  depths  of  moral  ignorance 
and  crime.     We  remark,  further, 

V.  That  this  knowledge  is  utterly 

BEYOND    the    RANGE    OF   HUMAN    DISCOVERY 

AND  attainment.  Man  by  searching  with- 
out divine  assistance  can  never  find  out 
God,  or  attain  to  the  knowledge  of  his  will. 
This  is  corroborated  by  the  experience  of 
all  countries,  where  a  revelation  has  not 
been  enjoyed.  More  than  five  thousand 
years  has  surely  been  sufiicient  to  test  the 
ability  of  the  human  mind  to  discover  the 
supreme  Being  and  a  knowledge  of  his  will 
concerning  mankind.  The  wise  metaphy- 
sicians  of  the  East,  the  learned  priests  of 
China  at  this  day,  have  not  taken  one  step 
beyond  the  ancients  as  to  moral  knowledge : 
their  views  and  systems  are  like  those,  pue- 
rile, gross,  and  superstitious.  Then  if  man 
is  to  know  aught  of  God  clearly,  fully,  cor- 
rectly, or  if  he  is  to  know  himself,  his 
powers,  his  responsibility,  and  his  destina- 
tion, it  must  be  revealed  to  him  by  God, 
the  Father  of  light,  and  the  Fountain  of 
eternal  truth  and  knowledge. 

observations. 

1.  Our  subject  does  not  teach  men  to  ne- 
glect the  works  of  nature,  or  of  self-cul- 
ture. Much  may  be  thus  known  highly 
valuable  in  itself,  and  useful  to  the  world. 
But  the  knowledge  thus  to  be  attained,  does 
not  meet  our  exigency,  the  necessities  of  our 
undying  nature.  With  this,  we  must  have 
more  and  more  of  that  which  neither  the 
human  mind,  nor  all  the  works  of  nature 
can  supply. 

2.  With  the  necessities  of  our  moral  na- 


ture, the  supreme  Being  must  be  intimate. 
Such  an  intimacy  with  a  benevolent  Being 
must  involve  a  desire  to  impart  such  a  rev- 
elation. 

3.  The  revelation  man  requires,  God 
can  supply.  If  one  human  mind  can  con- 
vey its  ideas,  and  views,  and  desires,  to  an- 
other human  being,  surely  God  can  do  this, 
and  much  more  perfectly. 

4.  The  scriptures  appear  to  contain  such 
a  revelation.  A  revelation  worthy  of  their 
divine  Author,  and  meeting  all  the  moral 
exigencies  of  mankind. 

5.  In  the  absence  of  all  other  correct 
means  of  divine  knowledge,  surely  this  is 
worthy  of  our  candid  and  careful  consider, 
ation.  On  examination  it  will  assuredly 
be  found  that  God  has  "  sent  out  his  light 
and  truth." 


THE  BIBLE  A  DIVINE  REVLATION. 

"Thy  word  is  truth." — John  xvii.  17. 

We  have  already  seen  that  man,  with- 
out a  divine  revelation,  is  necessarily  igno- 
rant of  God,  and  the  way  of  holiness  and 
peace  :  that  he  has  no  resources  for  obtain- 
ing this  essential  knowledge  independently 
of  a  divine  revelation.  We  now  proceed 
to  show  that  the  Holy  Scriptures  evidently 
contain  a  revelation  from  God  to  man. 
The  word  of  God  professes  to  be  such  a 
revelation,  and  we  have  abundant  evidence 
that  the  text  is  a  glorious  verity.  "  Thy 
word  is  truth."  I  shall  not  stay  to  prove 
that  the  scriptures  were  evidently  written 
in  the  languages  ascribed  to  them  ;  nor  is 
it  necessary  to  show  that  their  antiquity  is 
beyond  all  disputation.  That  the  Old 
Testament  writings  have  been  esteemed 
divine  by  the  Jews  for  thousands  of  years 
needs  no  proof.  That  from  the  earliest 
centuries  of  the  Christian  era  the  gospels, 
epistles,  &c.,  have  been  so  esteemed  is 
matter  of  historical  certainty.  Observe, 
then, 

I.  The   matter  of   the  scriptures  is 

WORTHY     OF    A    DIVINE    REVELATION.       The 

historical  narrations  in  their  antiquity,  clear- 
ness, fulness,  &c. — the  sublime  doctrines 
in  their  mysterious  and  resplendent  gran- 
deur, often  vastly  above,  but  never  discor- 
dant with  reason — its  moral  precepts,  bear- 
ing upon  all   classes,   conditions,   circum- 


THE  BIBLE  A  DIVINE  REVELATION. 


13 


stances,  &c.  of  mankind,  so  comprehensive, 
yet  so  minute — so  evidently  in  accordance 
with  the  internal  convictions  of  right  and 
wrong — its  facts,  so  marvellous,  interest- 
ing, and  instructive — its  counsels  and  di- 
rections so  replete  with  judgment  and  wis- 
dom— its  threatenings  so  just,  yet  so  awful 
and  overwhelming.     We  observe, 

(1.)  It  reveals  to  us  the  Divine  Being  in 
his  nature,  perfections,  works,  government, 
and  glory. 

(2.)  It  reveals  to  us  man  in  his  facul- 
ties, capabilities,  endowments,  and  destina- 
tion. 

(3.)  It  reveals  our  true  apostate  state, 
with  its  cause  and  effects. 

(4.)  It  reveals  to  us  our  accountability, 
and  gives  directions  how  wisely  to  be  pre- 
pared for  our  final  account. 

(5.)  It  reveals  all  our  duties,  both  to- 
wards God  and  men. 

(6.)  It  reveals  to  us  the  soul's  immor- 
tality, the  judgment,  and  eternity. 

(7.)  It  reveals  heaven  and  hell,  eternal 
life  and  endless  death. 

And  as  the  glory  of  the  whole, 

(8.)  It  reveals  to  us  the  mercy  of  God 
in  the  redemption  of  the  world  by  his  own 
Son,  Christ  Jesus,  and  eternal  salvation 
through  his  sacrifice,  and  in  his  name. 

Now  this  is  all  matter  of  essential  conse- 
quence to  us  ;  all-essential  to  our  present 
welfare  and  everlasting  salvation.  These 
are  truths  peculiar  to  the  scriptures,  and 
revealed  nowhere  else.  The  word  of  God 
is  truth  evidently, 

II.  From  the  style  in  which  it  is 
WRITTEN.  There  is  great  diversity  of  style 
evinced  by  the  various  persons  who  wrote 
as  they  were  moved  by  the  Holy  Ghost. 
But  each  and  the  whole  of  the  sacred  wri- 
ters have  a  style  peculiar  to  themselves. 
No  works  extant  which  resemble  them. 
There  is  a  grandeur  of  thought  and  idea, 
presented  with  uniform  gravity,  seriousness, 
and  simplicity.  We  cannot  fail  to  discover 
here, 

"  Thoughts  that  breathe,  and  words  that  bum." 

They  fall  upon  the  ear — they  enter  the 
mind — they  affect  the  heart — unlike  all 
other  writings  in  the  world.     We  refer, 

III.  To  THE  UNVARYING  FIDELITY  AND 
IMPARTIALITY    OF    THE  WORD  OF  GOD.       The 

writers  were  exact  in  detailing  their  own 
imperfections  and  sins,  as  well  as  the  sins 
of  others  who  were  the  avowed  servants  of 


God.  Moses  relates  his  own  reluctance  to 
undertake  the  divine  mission — his  killing 
the  Egyptian — his  rashness — his  exclusion 
from  the  good  land.  The  intemperance  of 
Noah — the  prevarication  of  Abraham — the 
incest  of  Lot — the  idolatry  of  Aaron — the 
heinous  sins  of  David — the  weakness  of  the 
disciples — the  fall  of  Peter,  &c. — all  are 
faithfully  given.     We  refer, 

IV.  To    THE    HARMONY    OF    THE    SACRED 

SCRIPTURES.  There  may  be  occasionally 
apparent  contradictions  and  discrepancies, 
but  care  and  attention  are  only  requisite  to 
show  that  they  are  apparent  only.  The 
chronology  and  history  of  the  events,  &c. 
all  agree,  and  many  of  these  are  amply  at- 
tested by  the  concurring  statements  of  pro- 
fane authors.  The  same  spirit  and  feeling 
pervade  the  entire  sacred  volume.  The 
various  dispensations  and  ceremonies  also 
seem  naturally  to  arise  from  one  another. 
We  refer, 

V.  To  THE  PURITY  OF  THE  SACRED 

SCRIPTURES.  They  teach  and  inculcate  the 
highest  degree  of  moral  purity.  They 
legislate  not  only  for  the  life,  but  for  the 
tongue  and  the  inmost  thoughts.  They  de- 
mand purity  of  principle,  and  motive,  and 
aim.  They  pander  to  no  vice ;  they  ex- 
empt no  class  of  men.  They  allow  of  no 
evasion ;  the  highest  model  of  excellency 
is  exhibited  before  us  for  our  imitation. 
The  purest  precepts'  are  given,  and  the 
loftiest  motives  presented  to  our  understand- 
ings, judgments,  and  hearts.  How  sur- 
prisingly different  to  the  best  schemes  of 
the  most  celebrated  moralists  ! 

VI.  The   SCRIPTURES   delineate   most 

ACCURATELY     THE     STATE     OF     THE     HUMAN 

HEART.  No  Other  book  enters  so  deeply 
into  the  recesses  of  the  soul.  It  presents 
the  imaginings  of  the  mind  naked  and 
loathsome  before  us.  It  directs  us  to  the 
root,  to  the  sources  of  moral  evil.  Who 
can  read  it,  and  not  feel,  that,  like  its  di- 
vine Original,  it  searcheth  the  heart  and 
tries  the  very  inmost  thoughts  of  the  soyl. 
Here  we  become  intimate  with  the  germs 
of  vice ;  and  there  is  no  character  but  may 
see,  as  in  an  infallible  mirror,  his  true 
state  here  depicted.  It  is  emphatically  the 
book  of  the  human  heart,  and  could  only 
be  written  by  him  who  is  conversant  with 
all  the  thoughts  and  devices  within  us. 

VII.  It    PRESENTS     TO    MAN     REAL    AND 

ABIDING  CONSOLATION.  Severely  faithful, 
yet  it  is  inexpressibly  tender.     It  denoun- 


14 


SKETCHES  OF  SERMONS. 


ces  sin  that  we  may  be  extricated  from  it. 
It  reveals  our  remedy  as  well  as  our  dis- 
ease^ our  refuge  as  well  as  our  peril,  our 
Saviour  as  well  as  our  ruin.  It  offers  to 
its  sincere  disciples  present  peace  and  joy 
through  believing,  and  it  opens  before  their 
hopeful  anticipations,  joys  and  pleasures 
of  unfading  immortality.  It  is  the  book 
for  the  promotion  both  of  the  felicity  of 
this  life,  as  well  as  of  that  which  is  to 
come. 


THE  BIBLE  A  DIVINE  REVELATION. 

"  Thy  word  is  truth." — John  xvii.  17. 
SECOND  SKETCH. 

In  presenting  additional  evidence  of  the 
divine  authenticity  of  the  scriptures — We 
refer, 

VIII.  To  THE  FULFILMENT  OF  ITS  PROPHE- 
CIES. Passing  by  the  prophecies  which 
related  to  various  events  in  the  history  of 
the  Jews,  we  refer  to  the  numerous  prophe- 
cies regarding  the  Messiah, — prophecies 
running  through  nearly  all  the  books  of  the 
Old  Testament, — prophecies  detailing  the 
minutest  circumstances  in  his  life,  charac- 
ter, sufferings,  death,  resurrection,  &c. 
Now,  it  is  evident  these  prophecies  were  in 
the  possession  of  the  Jews  hundreds  of 
years  before  the  Saviour's  incarnation.  It 
is  equally  evident,  not  only  from  the  New 
Testament,  but  from  contemporary  Jewish 
and  Pagan  writers,  that  such  events  did 
occur  in  the  life  and  history  of  Jesus  Christ. 
Observe,  also,  the  prophecies  of  Christ  re- 
garding his  own  death,  &c.  Also  respect- 
ing the  doom  of  Jerusalem,  which  was  ful- 
filled to  the  very  letter.  But  this  kind  of 
evidence  is  sufficiently  comprehensive  for 
many  volumes.  Babylon,  Tyre,  Nineveh, 
Egypt,  Judea,  are  all  monumental  attesta- 
tions of  the  truth  of  scripture  prophecy. 
We  refer, 

^X.  To  THE  EVIDENCE  OF  THE  MIRACLES  OF 

SCRIPTURE.  The  miracles  of  the  Old  Tes- 
tament were  numerous,  striking,  well  at- 
tested, and  can  never  be  legitimately  over- 
turned. But  observe  the  miracles  narrated 
in  the  New  Testament  scriptures — those  of 
Christ  and  of  the  Apostles — wrought  often 
not  only  in  public,  but  in  the  presence  of 
their  bitterest  enemies.  If  false  or  spu- 
rious, how  is  it  that  neither  Jews  nor  Gen- 


tiles demonstrated  their  fallacy  ?  By  whom 
were  they  wrought  ?  By  the  most  holy 
and  self-denying.  For  what  ?  For  the  at- 
testation of  truths  which  were  hated  by  the 
authorities  and  powers  that  then  ruled,  and 
which  involved  the  workers  of  them  in  pov- 
erty, bonds,  and  death.  These  miracles 
were  connected  with  moral  instruction — 
with  the  mortifying  doctrines  of  the  cross 
of  Christ,  and  were  designed  to  corroborate 
and  establish  the  holy  truths  of  the  Chris- 
tian religion.  •  We  refer, 

X.  To  THE    CHARACTER    OF    THE    PENMEN 

OF  REVELATION.  They  were,  of  necessity, 
wise  or  ignorant — sincere  or  hypocrites — 
the  best  or  the  very  worst  of  mankind. 
Could  ignorant  men  produce  such  a  book  ? 
Would  hypocrites  pen  a  volume  so  truly 
condemnatory  of  all  pretence  and  deceit  ? 
Would  bad  men,  nay,  I  ask,  could  they 
write  such  truths  of  sacred,  incomparable 
purity  ?  Were  the  writers  deceived  ;  if  so, 
by  what,  or  where  is  the  evidence  of  their 
mental  imbecility  ?  What  motives  could 
urge  them  to  write  it  ?  Not  worldly  glory, 
for  that  it  invariably  condemns.  Not  ava- 
rice, for  that  it  totally  reprobates.  Selfish- 
ness could  not  influence  them.  To  do 
good,  even  by  false  methods,  the  virtuous 
would  despise.  Besides,  we  ask,  is  it  not 
strange  that  the  time  when  the  scriptures 
were  forged,  or  the  country  and  language, 
or  some  at  least  of  the  confederates  have 
never  been  discovered  ?  If  written  by  the 
names  annexed,  then  it  is  manifestly  divine. 
To  confute  this  is  beyond  the  power  and 
combination  of  skepticism  to  effect.  We 
refer, 

XI.  To  THE  SINGULAR  PRESERVATION    OF 

THE  SCRIPTURES.  Portions  of  the  Bible 
were  written  more  than  three  thousand 
years  ago.  Whole  libraries  of  works  have 
perished  of  much  more  modern  date,  yet 
no  book  has  ever  been  more  hated.  What 
malevolent  effort  has  been  put  forth  for  its 
annihilation !  Kings,  and  emperors,  and 
generals,  philosophers,  statesmen,  and  legis- 
lators, have  all  aimed  at  its  extirpation. 
With  disciples  and  friends  chiefly  among 
the  poor  and  uninfluential,  yet  it  has  surviv- 
ed. It  has  flourished,  while  its  adversaries 
have  been  entombed  one  after  another,  and 
it  never  bade  so  fair  as  at  present  to  be  the 
Book  of  the  whole  family  of  mankind. 
Surely  it  is  the  Book  of  truth,  and  the  Most 
High  has  been  its  conservator  and  defence. 
We  advert. 


THE  INSPIRATION  OF  THE  SCRIPTURES. 


15 


XII.  To  ITS  MIGHTY  INFLUENCE  ON  THE 
CHARACTER     AND     MANNERS     OF     MANKIND. 

Its  influence  on  nations  is  amazing.  Our 
own  a  glorious  proof.  Its  influence  on  the 
social  circle.  Its  influence  on  personal 
conduct  and  manners.  Its  influence  in 
convicting  and  converting  men.  Its  influ- 
ence in  producing  in  its  recipients  the 
fruits  of  holiness.  Its  influence  in  impart- 
ing consolation  in  adversity,  suffering,  and 
death.  Its  influence  in  raising  the  mind 
and  heart  to  spiritual  and  heavenly  reali- 
ties. Who  can  record  its  victories  of 
moral  power  and  beauty  ?  Who  can  re- 
hearse its  mighty  achievements — its  de- 
lightful transformations  ?  Its  influence  has 
not  been  impaired  by  the  lapse  of  ages. 
Its  power  is  not  limited  to  any  country,  or 
clime,  or  color,  or  tongue.  Everywhere 
it  diff'uses  light,  and  liberty,  and  joy,  and 
blessedness.  Surely  we  may  exclaim  with 
holy  rapture,  "  Thy  word  is  truth." 

APPLICATION. 

1 .  Be  well  established  as  to  the  truth  of  the 
evidence  of  the  divinity  of  the  Holy  Scrip- 
tures. This  is  a  cardinal  subject,  and  of 
the  highest  moment ;  the  basis  of  the  Chris- 
tian superstructure. 

2.  Let  it  be  highly  estimated.  If  the 
book  of  divine  truth,  then  how  precious, 
how  invaluable !  Then,  indeed,  is  it  more 
to  be  prized  than  thousands  of  gold  and 
silver. 

3.  Let  your  regard  be  evinced  by  a  con- 
stant and  personal  reference  to  it.  Read, 
study,  meditate  upon  it.  Let  it  dwell  rich- 
ly within  you.  Let  it  counsel  and  guide 
your  steps.  Live  in  the  enjoyment  of  its 
consoling  and  sanctifying  truths,  and  in  the 
expectation  of  the  glories  it  reveals. 


THE  INSPIRATION  OF  THE  SCRIP- 
TURES. 

"  All  scripture  is  given  by  inspiration  of  God." 
— 2  Timothy  iii.  16. 

By  scripture  in  the  text  is  evidently 
meant  the  books  of  the  Old  Testament ; 
but  the  evidence  by  which  their  inspiration 
is  established  will  also  clearly  prove  the 
inspiration  of  the  writings  of  the  New 
Testament.  The  subject  is  one  of  sublime 
interest  to  the  Christian  student,  how,  and 
in  what  manner  God  conveyed  the  know- 


ledge of  his  will  to  mankind.  Let  us  in 
considering  this  subject  notice  the  various 
degrees  of  inspiration,  and  the  diversity  of 
modes  by  which  that  inspiration  was  given. 
I.  The  various  degrees  of  inspira- 
tion. It  is  clear  that  the  truths  of  the  scrip, 
tures  would  require  a  difference  in  the  de- 
gree of  divine  assistance  or  communication 
to  the  writer.  The  lowest  degree  has  been 
appropriately  styled, 

1.  General  superintendence.  When  the 
sacred  writers  reveal  what  they  personally 
saw  and  knew.  As  in  Moses,  in  reference 
to  his  own  call,  mission,  and  history  of  the 
Israelites  to  the  period  of  his  death.  And 
as  in  the  case  of  the  evangelists,  what  they 
heard  and  witnessed  in  the  life  and  history 
of  the  Redeemer.  But  here  inspiration  was 
required  to  bring  to  their  remembrance  in 
the  exact  order,  and  also  to  give  a  clear, 
full,  and  unprejudiced  relation  of  the  things 
which  they  wrote.  In  this  department  they 
were  preserved  from  forgetfulness,  preju- 
dice, and  mistake.  The  next  degree  of  in- 
spiration, 

2.  Was  that  of  spiritual  elevation.  By 
which  the  writer  was  enabled  to  enter  into 
the  moral  grandeur  of  his  subject,  and  pre- 
sent such  descriptions  as  were  worthy  of 
the  theme,  and  also  to  convey  the  thoughts 
of  Deity  respecting  such  events  or  scenes. 
The  comprehensive  fulness  in  connection 
with  the  clear  condensation  peculiar  to 
scripture,  also  seems  to  have  rendered  the 
inspiration  of  scripture  indispensable.  The 
next  degree  of  inspiration, 

3.  Is  that  of  immediate  revelation.  Where 
the  su^ects  written  were  not  within  the 
range  of  the  writer's  knowledge,  as  in  the 
account  of  the  creation,  &c.,  &c.,  more 
than  two  thousand  years  afterwards  by 
Moses.  So  also  all  the  predictions  of  the 
ancient  seers,  in  some  instances  thousands 
of  years  before  the  realization.  Now  in 
this  degree  of  inspiration  God  made  known 
what  had  previously  existed  in  his  own 
mind,  to  those  whom  he  inspired.  It  will 
be  seen  that  each  and  all  these  degrees  of 
inspiration  secure  the  infallible  accuracy 
of  what  was  recorded.     Observe  then, 

II.  The  diversity  of  mode  by  which 
the  inspiration  of  the  scriptures  was 
GIVEN.  God  revealed  his  will  immediately 
and  supernaturally  to  men, 

1.  By  the  ministry  of  angels.  It  would 
appear  that  one  of  these  messengers  is  pe- 
culiarly distinguished  above  the  rest  by  hia 


16 


SKETCHES  OF  SERMONS. 


divine  titles  and  superior  nature.  "  The 
angel  of  the  covenant" — the  angel  in  whom 
is  the  name  Jehovah,  the  redeeming  angel, 
the  angel  of  God's  presence,  «Sz:c.,  dic.  Now 
these  titles  clearly  have  respect  to  the  di- 
vine Son  of  God,  Genesis  xv.  1,  2,  xlviii. 
16.  But  God  also  employed  the  created 
intelligences  to  be  the  conveyancers  of  his 
mind  to  the  prophets,  Daniel  ix.  20. 

2.  By  dreams  and  visions  of  the  night. 
Thus  Abraham,  Genesis  xv.  1.  Thus  also 
Jacob,  Genesis  xxviii.  16.  Thus  Solomon, 
1  Kings  iii.  5-15.  Thus  Daniel,  iv.  10. 
Thus  Peter,  Acts  x.  10.  Thus  Paul,  Acts 
xxvii.  24. 

3.  By  an  audible  voice  from  heaven. 
Thus  God  revealed  his  mind  to  Adam,  both 
before  and  after  the  fall.  Thus  to  Noah, 
Genesis  vi.  13.  Thus  also  to  Moses  in  the 
chief  revelations  which  regarded  the  origin 
and  history  of  the  world,  giving  of  the  law, 
&c.,  &c. 

4.  By  resplendent  visions  and  emblemati- 
cal representations.  Thus  the  sublime  vis- 
ion of  Isaiah,  chap.  vi.  1.  Ezekiel,  chap, 
i.  2,  &c.  And  John,  Rev.  i.  «Sjc.  And  the 
emblematical  representations  of  Jeremiah, 
Zechariah,  &c. 

5.  By  direct  communication  of  the  truths 
to  the  mind.  In  this  way  the  light  and  sig- 
nification of  the  things  revealed  were  made 
vivid  to  the  understanding  and  accurate  to 
the  judgment,  and  ^ere  deeply  impressed 
on  the  heart,  the  tongue  also  acting  as  the 
amanuensis  of  the  Spirit  of  God.  See  the 
inspiration  of  the  seventy  elders,  Numbers 
xi.  25.  Case  also  of  Jeremiah,  xx.  9  ;  Mi- 
cah  iii.  8  ;  2  Peter  i.  21.  An  extensive 
controversy  has  been  waged  as  to  the  ex- 
tent of  inspiration,  regarding  the  very  words 
of  scripture,  whether  the  sacred  writers 
were  inspired  as  to  the  accuracy  of  thought 
and  idea  only,  or  were  inspired  with  the 
phraseology  of  scripture.  It  would  appear 
probable  that  neither  rule  would  apply  to 
all  the  sacred  writings.  It  is  obvious  that 
the  penmen  of  the  divine  word  were  exten- 
sively free  to  embody  their  thoughts  accord- 
ing to  their  variety  of  talent  and  style  ;  but 
it  is  equally  obvious  that  in  all  cases  their 
expressions  were  in  exact  accordance  with 
the  mind  of  God,  and  the  subject  they  re- 
vealed. 

REMARKS. 

1.  HoiD  transcendently  precious  and  val- 
uable must  be  the  sacred  lorilings!     The 


thoughts  and  mind  of  the  blessed  God.  A 
revelation  of  the  will  of  Jehovah  to  man. 
Well  may  it  be  styled  the  book  of  books. 
No  veneration  of  it  can  be  too  high,  no  at- 
tachment to  it  too  deep,  no  attention  to  it  too 
extensive. 

2.  No  marvel  that  the  Bible  bears  such 
extraordinary  evidences  of  divine  grandeur 
and  majesty.  All  God's  works  are  thus  dis- 
tinguished from  those  of  mankind.  How 
visible  is  this  in  creation,  in  providence ! 
What  heights  we  cannot  reach,  and  depths 
we  cannot  fathom  !  But  how  delightful 
that  all  its  essential  portions  are  clear 
and  comprehensive  to  our  finite  and  con- 
tracted minds  ! 

3.  With  what  sacredness  and  awe  we 
should  consult  its  records.  Not  to  be  perused 
lightly,  or  with  inconsideration ;  but  with 
serious  fear  and  reverence. 

4.  How  conclusive  should  be  its  laws  and 
directions  !  To  this  every  mind  should  bow, 
every  spirit  submit,  and  every  heart  loy- 
ally obey. 

5.  It  is  our  great  and  holy  privilege  to 
have  this  precious  book  in  our  own  tongue. 
Thus  it  is  given  as  an  invaluable  legacy  to 
the  poorest  in  our  land. 


THE    SCRIPTURES     NOT    CUNNINGLY 
DEVISED  FABLES. 

"  For  we  have  not  followed  cunningly  devised 
fables."— 2  Pet.  i.  16. 

A  FIRM  persuasion  of  the  truth  of  the  Bi- 
ble lies  at  the  foundation  of  our  religion ; 
doubts  here  render  the  whole  uncertain  and 
cheerless.  To  have  the  mind  well  estab- 
lished in  this  main  principle,  is  of  the  very 
utmost  importance  to  our  satisfaction  and 
happiness.  The  enemies  of  revelation  have 
often  asserted  and  reiterated  the  fallacy  of 
the  scriptures ;  this  is  easily  done ;  any 
foolish,  self-confident  person  can  do  this ; 
and  the  Bible  itself  predicts  that  it  should 
experience  this  treatment  from  those  who  in 
the  last  days  should  rise  up — scoffers,  walk- 
ing afi;er  their  own  lusts.  It  is  for  the 
Christian,  therefore,  to  array  himself  with 
the  armor  of  light,  to  be  well  furnished 
with  the  evidences  that  he  is  not  following 
cunningly  devised  fables.  That  we  may^ 
be  edified  by  our  subject,  we  shall, 

I.  Make  several  general  preliminary 

OBSERVATIONS. 


THE  SCRIPTURES  NOT  CUNNINGLY  DEVISED  FABLES. 


17 


II.  Show  how  unlike   the  scriptures 

ARE    TO  CUNNINGLY  DEVISKD  FABLES. 

III.  Offer  an  improvement  of  the 
WHOLE.     We  shall  make, 

I.  Several  general  preliminary  ob- 
servations. 

1.  By  the  scriptures,  ive  mean  the  whole 
of  the  books  of  the  Old  and  Neio  Testaments, 
commencing  with  Genesis,  and  ending  with 
the  visions  of  the  Apocalypse.  In  these 
books  is  embodied  a  period  of  more  than 
four  thousand  years  ;  from  the  creation  of 
our  world  to  sixty  years  after  the  ascension 
of  our  Saviour. 

2.  In  the  matter  of  the  scriptures  toe  have 
endless  variety.  A  great  portion  of  it  is 
history — history  of  the  world  for  two  thou- 
sand years  ;  history  of  the  Jews  for  eleven 
hundred  years  ;  history  of  the  origin  and 
spread  of  Christianity  for  nearly  thirty 
years.  A  great  portion  of  it  is  narrative 
of  the  greatest  and  most  wonderful  events  ; 
the  deluge  ;  the  dispersion  of  mankind  ;  the 
destruction  of  Sodom  ;  the  emancipation  of 
Israel ;  the  overthrow  of  Babylon,  &c.,  &c. 
There  is  much  biography,  both  of  good  and 
bad  men — of  the  most  illustrious  of  the  hu- 
man race  ;  the  first  of  our  race,  Adam  and 
Eve,  Abel,  Enoch,  Noah,  Abraham,  Isaac, 
and  Jacob,  the  twelve  patriarchs,  Moses, 
<Scc.  ;  the  judges,  the  kings,  several  of  the 
prophets,  especially  the  life  of  the  holy 
Redeemer  and  his  chosen  apostles.  Much 
of  the  Bible  is  doctrinal,  containing  the  great 
truths  of  religion  ;  the  holy  principles  of 
God's  mind  and  will.  Thesift  doctrines  in- 
clude the  character  of  God,  and  his  holy 
principles  of  grace  and  mercy  respecting 
our  world  ;  the  sinner's  ruin  and  redemp- 
tion ;  the  way  of  acceptance  and  eternal 
life.  A  great  deal  is  preceptive  or  practi- 
cal ;  the  great  duties  men  owe  to  God  and 
to  one  another;  duties  of  all  classes, 
spheres,  and  circumstances.  Much  of  the 
Bible  is  of  a  promissory  kind  ;  the  word 
of  God  is  full  of  great  and  precious  prom- 
ises, relating  both  to  this  life,  and  that 
which  is  to  come;  but  this  is  the  chief 
grand  promise,  eternal  salvation  through 
Christ  Jesus.  Another  subject  of  the  holy 
scriptures  is  prediction  ;  referring  to  the 
various  events  which  God  has  declared 
shall  come  to  pass ;  many  of  these  have 
been  accomplished,  many  yet  remain  to  be 
fulfilled. 

3.  The  word  of  God  was  toritten  in  divers 
manners  and  in  various  ages  of  the  world. 


The  first  five  books  were  written  by  Mo- 
ses ;  others  by  Ezra  and  the  prophets,  by 
the  evangelists  and  the  apostles.  The 
writers  were  inspired,  that  is,  enlightened 
and  guided  as  to  the  subjects  on  which  they 
wrote.  "  All  scripture  is  given  by  inspira- 
tion of  God,"  &c.  "  Holy  men  of  old 
wrote,"  &c.  Visions,  dreams,  voices  from 
heaven,  &c.  What  they  saw  and  witness- 
ed, die. 

4.  The  word  of  God  is  a  complete  rule  of 
faith  and  life.   We  need  know  no  more.    It 

is  full,  copious,  all-sufficient ;  a  rule  for 
every  station,  class,  condition ;  from  the 
king  to  the  beggar,  from  the  sire  to  the 
child.  As  adapted  to  the  moral  world  as 
the  sun  to  the  natural. 

5.  //  comes  to  us  in  a  translated  form. 
The  Old  was  written  in  Hebrew,  and  the 
New  chiefly  in  Greek ;  some  difficulty  in 
translating,  as  the  idioms  of  languages  are 
so  different,  yet  the  sense  is  easily  trans- 
ferred, and  though  there  are  different  ren- 
derings of  the  scriptures,  yet  not  one  essen- 
tial doctrine  or  duty  is  affected  by  it.  Italics 
are  words  supplied  by  the  translators  to 
make  the  sense  in  our  language  good  ;  it 
was  divided  into  chapters  by  Hugo  Caro, 
1240,  and  into  verses  by  Mordecai  Nathan, 
1445. 

6.  These  scriptures  are  God's  gift  to  man. 
They  are  for  our  information  and  use ;  not 
designed  for  any  peculiar  class,  but  for  all 
men ;  not  for  the  priesthood,  but  for  all : 
they  form  the  true  guide  from  earth  ta 
heaven,  and  therefore  are  designed  to  be 
the  treasure  of  every  human  soul.  Several 
great  reasons  for  grateful  joy  in  reference 
to  them. 

(1.)  That  we  have  them  in  our  own 
tongue. 

(2.)  They  are  now  translated  into  near- 
ly 200  different  languages. 

(3.)  So  accessible  to  the  poor;  an  ex- 
cellent copy  of  the  New  Testament,  well 
bound,  for  one  shilling;  of  the  whole  for 
two  shillings.  In  1429,  a  New  Testament 
sold  for  £2  16s.  8d.,  more  than  £20  of  our 
money.     Observe, 

II.  How  unlike  the  scriptures  are  to 

CUNNINGLY  DEVISED  FABLES. 

Several  classes  of  fables.  We  do  not 
understand  the  term  here  to  refer  to  para- 
bolical writings,  where  often  good  morals 
were  taught ;  many  of  the  ancient  moral- 
ists conveyed  their  truths  thus  :  but  the 
text  refers  to  the  fabulous  histories  and  doc- 


18 


SKETCHES  OF  SERMONS. 


trines  which  were  inculcated  by  pagan 
priests,  &c.  Now  every  religion  among 
the  heathen,  Hindooism,  Budhooism,  Mo- 
hammedanism, &c.,  had  their  fables  ;  now 
these  fables  were, 

1.  Without  evidence.  No  proof  that  the 
events  ever  took  place ;  depended  on  the 
mere  authority  of  the  writer.  But  the  Bi- 
ble is  fully  supported  by  irrefragable  evi- 
dence ;  pagan  writers  have  established  most 
of  the  events  stated  in  the  Old  Testament. 
The  facts  and  events  of  the  New  Testament 
can  be  proved  to  equal  demonstration  with 
the  landing  of  Julius  Coesar  on  the  shores 
of  Britain.  The  fabulous  events  of  pagan- 
ism are  without  dates,  or  are  said  to  be 
hundreds  and  thousands  of  years  ago  ;  but 
the  year  and  often  the  very  day  of  the  oc- 
currences of  the  Bible  are  given  with  the 
most  scrupulous  exactness.  The  ancient 
fables, 

2.  Were  full  of  absurdities,  gross,  mons- 
strous  absurdities,  opposed  to  reason  and  to 
common  sense.  Mohammedanism  is  one 
of  the  most  intelligent,  yet  the  scenes  in 
that  would  be  laughed  at  by  the  children 
of  our  sabbath  schools.  In  the  Koran  the 
direct  contradictions  are  endless  ;  Moham- 
med, therefore,  insisted  the  last  revelation 
was  the  true.  The  Bible,  intellectual  and 
sublime,  worthy  of  the  great  and  wise 
Spirit  of  its  Author. 

3.  Thefahles  were,  many  of  thetn,  grossly 
impure.  Not  one  which  contains  a  sound 
elevated  morality  ;  many  of  them  so  gross 
that  our  missionaries  would  not  dare  to 
translate  them.  The  Bible — holy,  high, 
unrivalled  in  purity  of  speech,  thought. 

4.  The  fables  gave  no  clear  views  of  the 
way  of  salvation  or  of  a  future  state.  All 
dark,  confused,  contradictory  ;  no  certain- 
ty ;  no  comfort ;  no  good  hope.  The  Bible 
is  the  chart  of  life  ;  the  revelation  of  God's 
salvation.  "  Life  and  immortality  are 
brought  to  light,"  &;c. 

III.  Improve  the  whole. 

1.  Be  thankful  for  the  scriptures,  every 
day,  every  hour,  &c. 

2.  Rightly  use  them.  By  reading  and 
meditation. 

3.  Follow  them.  Go  where  they  lead ; 
obey  their  mandate ;  then  we  shall  be  wise, 
holy,  benevolent,  happy.  Thus  be  fitted 
for  life,  sickness,  death,  eternity. 

4.  Folloio  them  in  their  appropriate  appli- 
cation to  your  souls.  In  all  your  need,  sor- 
rows, &c. 


THE  CHARACTERISTICS  OF  DIVINE 
REVELATION. 

"  Thy  word  was  unto  me  the  joy  and  rejoicing 
of  mine  heart." — Jer.  xv.  16. 

There  are  numerous  reasons  why  the 
divine  word  should  be  hailed  with  joy,  and 
be  a  constant  source  of  delight  to  the  pious 
soul.  It  is  the  book  of  our  heavenly  Fa- 
ther, in  which  is  exhibited  his  amazing 
love  to  his  dear  children.  It  is  the  book 
of  the  Redeemer,  in  which  his  glories  are 
resplendently  manifested  to  his  believing 
disciples.  It  is  the  book  of  the  divine  and 
blessed  Spirit,  in  which  he  breathes  upon 
us  the  saving  words  of  grace  and  truth.  It 
is  the  Christian's  portion,  and  the  heritage 
of  his  heart.  Let  us  then  ascertain  some 
of  those  characteristics  of  revelation,  by 
which  it  is  so  endeared  to  the  joyous  affec- 
tions of  the  believer's  soul.  He  rejoices  in 
God's  Avord  on  account, 

I.  Of  its  adaptation  to  all  his  circum- 
stances AND  wants. — He  is  a  traveller,  and 
it  is  his  map,  both  of  the  country  in  which 
he  is  a  pilgrim,  and  the  land  to  which  he 
is  journeying. — He  is  a  mariner,  and  it  is 
the  chart  by  which  he  steers  amid  the 
rocks,  and  shoals,  and  perils  of  the  ocean 
of  time. — He  is  a  pilgrim,  and  this  is  his 
staff.  Here  he  leans  and  rests  on  his  way 
of  weariness  and  toil. — He  is  a  warrior,  and 
this  is  his  armory,  especially  it  is  his 
sword  ;  "  the  sword  of  the  Spirit,  which  is 
the  word  of  God." — He  is  a  subject  of  the 
royal  kingdom  of  heaven,  and  this  is  the 
code  of  divine  laws,  the  statutes  in  which 
the  path  of  obedience  is  revealed. — He  is 
frail,  and  encompassed  with  infirmities, 
and  here  the  consolations  of  God  are  abun- 
dantly provided. — He  is  a  student  of  the 
heavenly  mysteries,  and  here  life  and  im- 
mortality are  brought  to  light  by  the  gos- 
pel.— It  is  adapted  to  the  youthful  Chris- 
tian, and  by  this  he  cleanses  his  way. — To 
the  mature  Christian,  and  by  this  he  over- 
comes the  world. — To  the  aged  believer, 
and  by  this  he  is  mellowed  for  the  celestial 
garner. — To  the  rich  Christian,  and  here 
safety  from  the  deteriorating  power  of  af- 
fluence is  provided. — To  the  poor  Christian, 
and  this  is  the  charter  of  his  spiritual 
wealth. — To  the  tempted  Christian,  and 
here  the  wiles  of  the  enemy  and  the  means 
of  conquest  are  revealed. — To  the  suffering 
Christian,  and  here  the  solace  of  divine 
compassion  and  support  are  communicated. 


THE  SUFFICIENCY  OF  REVELATION. 


19 


— To  the  dying  Christian,  and  on  this  staff 
he  reclines  in  the  dreary  valley  and  sha- 
dow of  death,  and  fears  no  evil.  Well  may 
lie  exclaim,  "  Thy  word  was  unto  me  the 
joy,"  &c.     He  rejoices  in  God's  word, 

II.  On  account  of  its  clearness  and 
PERSPICUITY.  We  do  not  deny  that  it  has 
its  sublime  mysteries,  its  lofty  themes,  its 
profound  depths,  its  incomprehensible  doc- 
trines. 

1 .  But  the  doctrines  essential  to  salvation 
are  clear.  The  depravity  of  the  human 
heart,  the  redemption  of  the  world  by  Christ 
Jesus,  the  way  of  salvation  by  repentance 
towards  God  and  faith  in  the  Lord  Jesus. 
The  Spirit's  influence  in  the  regeneration 
and  sanctification  of  the  soul,  and  practical 
obedience  to  the  will  of  God. 

2.  The  duties  of  religion  are  clear.  Com- 
prehended in  two  grand  precepts  ;  supreme 
love  to  God,  and  unfeigned  love  to  man- 
kind. 

3.  The  counsels  of  the  word  of  God  are 
clear.  Adapted  to  every  capacity ;  a  way- 
faring man  need  not  err. 

4.  The  promises  of  the  word  of  God  are 
clear.  Nothing  here  ambiguous  or  uncer- 
tain ;  so  clear  that  the  weakest  Christian 
may  understand  them  and  endorse  them  as 
his  own.     He  rejoices  in  God's  word, 

III.  On  account  of  its  fulness.  In 
this  respect  the  Bible  is  a  most  wonderful 
book.  Its  celestial  treasures  can  never  be 
fully  explored,  much  less  exhausted.  Like 
the  atmosphere,  a  world  may  inhale  it,  and 
yet  it  is  ever  fresh  and  invigorating.  Like 
the  light,  its  beams  are  sufficient  for  the 
family  of  man.  Like  the  ocean,  its  chan- 
nels are  ever  full  and  overflowing. 

"  Enough  for  each,  enough  for  all, 
Enough  for  evermore." 

Here  is  no  dearth,  no  famine  of  spiritual 
provision,  no  lack  of  the  food  of  the  soul ; 
the  hungry  and  thirsty  find  this  a  continual, 
an  ever-flowing  fountain. 

IV.  On  account  of  its  minuteness  and 
particularity.  It  is  a  book  for  the  great 
mass  of  men  ;  God's  gift  to  the  whole  race 
of  mankind.  But  it  is  equally  a  book  of 
detail.  It  meets  the  particular  circum- 
stances and  the  diversified  events  of  life  ; 
circumstances  of  adversity  and  trial,  Ps. 
ix.  18,cxlvi.  9.  Of  affliction  and  bereave- 
ment, Ps.  xxxiv.  19,  xlvi.  1.  Of  tempta- 
tion and  depression,  1  Cor.  x.  13.  Of  sor- 
row and  suffering,  John  i.  9 ;   2  Cor.  i.  4. 


Of  slander  and  persecution,  Matt.  v.  11. 
Of  perplexity  and  peril,  Ps.  liv.  7.  O  yes, 
the  good  man  will  find  counsels,  examples, 
and  promises,  to  suit  every  condition  in 
which  he  may  be  placed.  He  rejoices  in 
God's  word, 

V.  On  account  of  its  truth  and  cer- 
tainty. It  cannot  be  falsified  ;  it  cannot 
alter  or  fail,  therefore  the  confidence  may 
be  entire  and  unvarying ;  the  glory  of 
God's  truth  and  immutability  render  it 
essentially  true  and  certain.  "  It  abideth 
for  ever." 

application. 

1.  Let  this  word  be  the  choice  of  your 
heart. 

2.  Let  it  dwell  in  you  richly. 

3.  Have  recourse  to  it  in  all  scenes  of 
perplexity  and  trial. 

4.  Honor  its  divine  Author  by  a  constant 
study  of  its  contents,  and  implicit  faith  in 
its  great  truths. 


THE  SUFFICIENCY  OF  REVELATION. 

"  They  have  Moses  and  the  prophets." — Luke 
xvi.  29. 

Our  text  is  the  reply  of  Abraham  to  the 
rich  man  in  torments  who  desired  an  ex- 
traordinary messenger  to  be  sent  for  the 
conversion  of  his  brethren.  He  supposed 
that  a  messenger  from  the  dead  would 
arouse  them  from  their  state  of  lethargy 
and  sin,  and  having  heard  him  they  would 
repent.  To  this  Abraham  replies,  "  They 
have  Moses  and  the  prophets,"  their  wri- 
tings are  amply  sufficient.  In  them  are 
propounded  the  great  truths  of  religion. 
They  contain  the  revealed  will  of  God,  and 
are  adapted  to  meet  the  condition  of  sinful 
men ;  and  if  they  fail  to  enlighten,  con- 
vince, and  save  them,  neither  would  a  mes- 
senger from  the  dead  succeed.  If  the  law 
and  the  prophets  were  thus  sufficient,  how 
fully  must  that  book  be  so,  which  in  addi- 
tion to  these,  contains  also  the  discourses 
and  life  of  Jesus,  and  the  writings  of  the 
apostles  !  We  fairly  then  deduce  this  lead- 
ing idea  from  the  text,  that  the  revelation 
given  in  the  holy  scriptures,  is  character- 
ized by  perfect  sufficiency. 

I.  It  is  sufficient  in  the  knowledge 
it  communicates.  It  reveals  to  us  the  true 
knowledge  of  the  nature,  perfections,  and 


30 


SKETCHES  OF  SERMONS. 


will  of  God.  It  reveals  to  us  the  know- 
ledge of  man's  original  condition,  his  pri- 
meval state,  his  fall,  and  consequent  misery 
and  ruin.  It  reveals  to  us  the  way  of  our 
recovery  by  the  intervention  of  the  Lord 
Jesus  Christ  as  the  Saviour  of  the  world. 
It  reveals  the  character,  offices,  work,  and 
doctrines  of  the  Redeemer.  It  reveals 
clearly  the  way  of  salvation.  It  reveals 
to  us  the  doctrines  of  the  resurrection  of  the 
dead,  and  of  an  eternal  state  of  future  ex- 
istence. It  reveals  the  glories  of  the  heav- 
enly world  as  the  dwelling-place  of  the 
righteous  forever.  It  reveals  a  state  of 
future  wo  as  the  punishment  of  the  impen- 
itent and  ungodly. 

II.  It  is  sufficient  in  the  duties  it 
PRESCRIBES.  A  perfect  rule  of  life.  It 
prescribes  the  duties  of  all  classes  towards 
each  other.  Of  monarch  and  subjects ;  of 
rulers  and  the  people  ;  of  masters  and  ser- 
vants ;  of  parents  and  children ;  of  the 
rich  and  poor.  It  reveals  the  duties  which 
are  involved  in  self-government  and  self- 
cultivation.  The  duties  which  have  direct 
respect  to  the  blessed  God.  Fear,  honor, 
trust,  praise,  worship,  obedience,  love,  de- 
light, &c.  It  gives  rules  for  the  regulation 
oftheconduct,ofthe  tongue,  of  the  thoughts, 
of  the  desires,  &c.  It  directs  us  as  to  the 
duties  we  owe  to  our  families,  our  country, 
and  the  world.  It  shows  us  how  we  should 
treat  our  friends  and  our  foes.  It  instructs 
us  as  to  our  food,  and  dress,  and  recreations, 
and  business.  In  one  word,  it  gives  a  direct 
response  to  the  interrogatory,  "  Lord,  what 
wouldest  thou  have  me  to  do  ?" 

III.  It  is  sufficient  in  the  motives  it 
PRESENTS.  To  enforce  obedience  to  its  re- 
quirements it  refers  us, — to  the  dignity  of 
our  nature — to  the  internal  peace  of  a  good 
conscience — to  the  enjoyment  of  the  divine 
favor — to  the  abiding  blessing  of  the  Al- 
mighty— to  the  benign  influence  of  a  mer- 
ciful providence — to  the  superintending 
care  of  our  heavenly  Father — to  the  min- 
istrations of  angels — to  a  hopeful  and  tran- 
quil death — to  an  immortality  of  joy  and 
blessedness — to  the  eternal  beatific  vision, 
and  the  crown  of  glory  that  fadeth  not 
away.  Motives  richer,  greater,  higher,  or 
more  durable  cannot  be  presented  to  the 
human  mind. 

IV.  It  is  SUFFICIENT  IN  THE  CAUTIONS 
AND  ADMONITIONS  IT  FURNISHES.       It  reveals 

all  the  sources  of  evil  and  peril  to  which 
we  are  exposed, — the  deceitfulness  of  sin, 


the  plague  of  the  human  heart ;  the  blan- 
dishments of  the  world ;  and  the  wiles  of 
the  devil.  It  admonishes  us  as  to  the  evil 
of  self  in  all  its  varieties  of  form, — self- 
love,  self-approbation,  self-confidence,  self- 
pleasing.  It  admonishes  us  as  to  the  dan- 
gers of  presumption.  The  evils  of  spiritual 
sloth,  and  the  perils  of  procrastination.  It 
admonishes  us  as  to  the  brevity  of  life,  the 
uncertainty  of  time,  the  probable  nearness 
of  death,  and  the  realities  of  the  judgment 
day. 

V.    It  is  SUFFICIENT  IN  THE  PROMISES  AND 

THREATENiNGS  IT  PROCLAIMS.  The  promises 
of  revelation  are  precious,  great,  and  in- 
numerable. One  vast  chain  of  more  than 
golden  worth,  composed  of  links  adapted  to 
every  state  and  circumstance  of  life,  death, 
and  eternity.  "  The  promise  of  the  life 
that  now  is,"  &c.  One  great  promise  in- 
cluding the  whole  ;  the  enjoyment  of  God 
as  the  portion  of  the  soul :  "  I  am  thy  God." 
"  Heirs  of  God."  Threatenings  of  the 
most  fearful  and  overwhelming  description. 
Threatenings  of  the  divine  disapprobation 
in  this  life.  His  continued  daily  anger ; 
his  wrath  in  the  expulsion  of  the  sinner  at 
death  ;  his  fiery  indignation  forever  and 
ever.  A  hell  enkindled  with  the  breath 
of  an  incensed  Deity. 

CBSERVATIONS. 

1.  We  ask,  what  more  can  responsible 
man  require  than  a  volume  of  such  com- 
prehensive fulness,  such  complete  suffi- 
ciency ? 

2.  What  could  a  messenger  from  the 
dead  reveal  that  is  not  fully  declared  in  the 
scriptures. 

3.  If  the  scriptures  fail  to  enlighten  men, 
and  to  convince  of  sin,  and  lead  men  to 
repentance,  equally  so  would  the  commu- 
nications of  one  from  the  dead. 

4.  How  inexpressibly  precious  is  the 
Bible ! 


THE  SCRIPTURES  THE  WORD  OF 
CHRIST. 

"  Let  the  word  of  Christ  dwell  in  you  richly  in 
all  wisdom." — Col.  iii.  16. 

Christ  is  emphatically  the  light  and 
glory  of  the  sacred  oracles.  In  the  field 
of  revelation  Christ  is  the  hidden  pearl  of 
peerless  worth.     In  this  system  of  divine 


THE  SCRIPTURES  THE  WORD  OF  CHRIST. 


21 


truth  Christ  is  the  sun  and  centre.  The 
Bible  is  a  book  of  history,  narratives,  inci- 
dents, doctrines,  laws,  ordinances,  precepts, 
and  promises ;  but  in  all  these  senses, 
Christ  is  vitally  and  essentially  pervading, 
beautifying,  and  giving  value  and  supreme 
excellency  to  the  whole.  Let  us  then  con- 
sider the  scriptures  as  the  word  of  Christ, 
and  then  the  counsel  the  text  administers. 
Let  us  consider  the  scriptures, 

I.    As  THE  WOKD  OF  CHRIST. 

They  are  so, 

1.  As  he  is  the  Author  of  them.  Many 
of  the  revelations  of  the  Old  Testament  were 
made  expressly  by  him.  Thus,  in  several 
instances  to  Abraham,  and  Jacob,  and  in 
an  especial  manner  to  Moses.  The  angel 
of  Jehovah  was  none  other  than  Christ, 
who  appeared  to  Moses  in  the  burning 
bush,  and  engaged  to  be  with  him,  and 
said,  "  I  will  be  thy  mouth,  and  teach  thee 
what  to  say ;"  Exod.  iii.  2 ;  xii.  4-12. 
The  spirit  which  dwelt  in  the  prophets  is 
also  described  as  the  spirit  of  Christ,  1  Pet. 
i.  11.  Christ  also  promised  to  be  with  the 
disciples  and  apostles,  and  to  bring  all 
things  to  their  remembrance.  Paul  re- 
ceived his  gospel  as  a  revelation  from  Jesus 
Christ.  And  John  describes  the  visions  of 
the  Apocalypse  as  "  The  Revelation  of 
Jesus  Christ,"  Rev.  i.  1. 

The  scriptures  are  the  word  of  Christ, 

2.  As  they  refer  to  his  works,  character, 
and  glory.  They  commence  with  the  mag- 
nificent works  of  creation,  and  these  were 
all  the  productions  of  the  "  Word,"  by 
whom  all  things  were  made,  &c.  They 
present  to  us  the  marvellous  manifestations 
of  his  providential  doings  in  the  emancipa- 
tion of  Israel,  in  overruling  the  events  of 
nations,  and  in  the  general  government  of 
the  universe  ;  for  "  he  upholdeth  all  things 
by  the  word  of  his  power."  He  is  "  King 
of  kings,  and  Lord  of  lords."  Especially 
they  reveal  his  stupendous  achievements 
in  the  redemption  of  mankind.  Hence  he 
was  predicted  of,  and  promised  as  such, 
immediately  on  the  entrance  of  sin  into  the 
world.  He  was  also  typified  and  shadowed 
forth  in  all  the  ceremonial  institutions  of 
the  law.  And  as  the  burden  of  prophecy 
it  is  emphatically  affirmed,  "  Unto  him 
gave  all  the  prophets  witness."  The  New 
Testament  scriptures  open  to  us  his  ad- 
vent, his  life,  his  work,  his  miracles,  his 
sufferings,  his  death,  and  his  resurrection 
and  ascension  into  heaven. 


The  scriptures  are  the  word  of  Christ, 

3.  As  they  reveal  his  dignity  and  offices. 
His  true  and  proper  deity,  Phil.  ii.  6.  His 
dignified  and  pure  humanity,  Heb.  iv.  15. 
His  office  of  prophet  and  teacher,  Luke  iv. 
18.  His  office  as  priest  and  sacrifice,  Heb. 
ix.  26.  His  office  as  king  and  ruler, 
Rev.  i.  5. 

4.  As  they  reveal  to  us  the  saving  henejiis 
of  Christ.  Illumination,  as  he  is  the  light 
of  the  world.  Divine  knowledge,  as  he  is 
the  great  teacher,  who  "  brought  life  and 
immortality  to  light  by  the  gospel ;"  who 
also  revealed  the  Father.  Pardon  of  sin, 
for  he  is  exalted  expressly  to  give  repent- 
ance and  remission  of  sin.  Holiness — 
"  His  blood  cleanseth  from  all  sin."  Ac- 
ceptance with  God — "  For  we  are  accepted 
in  the  Beloved."  Grace  to  keep  and  sanc- 
tify— "  His  grace  is  sufficient,"  &;c.  He 
is  the  source  of  all  strength  and  ability  to 
his  people.  Eternal  life—"  The  gift  of 
God  is  eternal  life  through  Christ  Jesus 
our  Lord."  The  resurrection  of  the  body, 
and  a  glorious  entrance  into  heaven,  &c. — 
"  Who  is  the  resurrection  and  the  life,"  and 
"  who  shall  change  our  vile  bodies,"  &c. 
Who  shall  say  to  those  on  his  right  hand, 
"  Come,  ye  blessed  of  my  Father,"  &c; 

5.  As  they  reveal  to  us  the  true  and  the 
only  way  of  receiving  Christ.  By  the 
knowledge  of  his  word  ;  by  the  influences 
of  his  Spirit ;  by  the  exercises  of  repentance 
towards  God  ;  by  a  vital  faith  in  his  own 
name  and  word.  How  appropriately  then 
is  the  Bible  the  word  of  Christ !  He  is,  in- 
deed, the  Alpha  and  the  Omega,  the  sum 
and  the  substance,  the  all  and  in  all  of 
divine  revelation.  Withdraw  Christ  and 
the  soul  departs,  and  only  the  inanimate 
corpse  remains.  Withdraw  Christ  and  the 
glory  vanishes,  and  the  scriptures  would 
be  as  the  original  state  of  matter  before  the 
creation — dark,  without  form,  and  void. 
Notice,  then, 

II.  The  counsel  the  text  administers. 
Let  the  word  of  Christ  "  dwell  in  you 
richly,"  &c. 

1.  Let  it  be  received  into  your  hearts. 
Not  merely  read  or  heard,  but  meet  with  a 
hearty  reception.  Not  merely  into  the  un- 
derstanding or  memory,  but  into  the  fervent 
affections  of  the  soul.  Received  as  good 
news,  as  good  tidings,  as  the  word  of  eter- 
nal life. 

2.  Let  it  abide  in  your  souls.  Have  a 
residence,  a  permanent  abode.     Not  visit 


S2 


SKETCHES  OF  SERMONS. 


or  tarry,  as  a  guest,  but  dwell,  be  within 
us,  as  the  soul  is  in  the  body.  Be  within 
us  on  all  occasions  and  seasons,  and  for  all 
spiritual  purposes. 

3.  It  is  to  he  abundantly  within  us.  Dwell 
in  you  "  richly,"  or  plenteously.  In  its 
rich  variety ;  in  its  rich  fulness ;  in  its 
enriching  plenitude  ;  making  us  rich  in  the 
knowledge  of  our  Lord  Jesus  Christ,  and  in 
the  experimental  enjoyment  of  grace. 

4.  It  is  to  dwell  ^vitliin  us  in  all  wisdom. 
In  all  the  variety  of  wisdom  which  it  im- 
parts, and  enabling  us  wisely  to  benefit  by 
all  the  instruction  it  communicates.  To 
become  enriched  with  the  wisdom  that 
cometh  from  above,  and  finally  made  wise 
unto  salvation. 

APPLICATION. 

1.  Learn  the  gracious  character  of  the 
Christian  revelation.  "Word  of  Christ." 
Full  of  the  love  of  God  to  us,  as  evidenced 
in  the  gift  of  his  beloved  Son,  Jesus  Christ. 
A  revelation  of  mercy  and  compassion  to 
wretched,  perishing  sinners. 

2.  The  claims  it  has  upon  our  sacred  and 
grateful  regards.  How  it  should  be  revered, 
and  prized,  and  loved.  How  we  should 
read,  and  study,  and  meditate  on  its  blessed 
and  all-glorious  truths. 

3.  The  appropriate  use  of  the  scriptures. 
To  dwell  in  the  heart ;  to  fill  us  with  divine 
knowledge  ;  to  influence  the  hidden  springs 
of  the  soul ;  to  enlighten  and  sanctify  the 
mind. 

4.  The  methods  by  which  these  great  ends 
may  be  secured.  Receive  the  word  of  Christ 
with  great  humility  ;  in  a  docile,  teachable 
frame  of  mind  ;  with  a  lowly  spirit.  To 
receive  it  in  the  exercise  of  unwavering 
faith  :  to  obey  its  holy  injunctions,  and  thus 
realize  its  saving  benefits. 


THE  METAPHORICAL  REPRESENTA- 
TIONS OF  SCRIPTURE. 

"  His  delight  is  in  the  law  of  the  Lord." — Psalm 
i.  2. 

A  GREAT  portion  of  the  word  of  God  is 
written  in  the  language  of  metaphor  and 
comparison.  The  sacred  writers  often 
clothed  their  thoughts  in  language  bor- 
rowed from  the  rich  oriental  scenery  by 
which  they  were  surrounded.  The  great 
Teacher  adopted  this  mode  of  instruction 


in  an  eminent  degree.  He  scarcely  ever 
spake  but  in  the  language  of  parable  or 
simile.  The  word  of  God  itself  is  often 
thus  presented  to  our  attention.  And  in 
this  way  the  sanctified  imagination  enjoys 
peculiar  pleasure  and  delight,  in  medita- 
ting on  its  rich  and  hallowed  pages.  Hence 
it  is  written,  "  His  delight  is  in  the  law  of 
the  Lord."  The  metaphorical  representa- 
tions of  the  scriptures  may  be  classified. 

I.  By  similitudes  borrowed  from  kings, 

LEGISLATORS,  AND    JUDGES.       HcUCe    it    is    a 

royal  law.  "  The  law  of  the  Lord,"  con- 
taining the  commandments  of  the  supreme 
Jehovah,  and  clothed  with  divine  authority 
and  power.  Hence  it  is  also  repeatedly 
represented  as  statutes,  and  testimonies,  and 
judgments,  forming  a  code  of  enactments 
for  the  regulation  of  the  heart  and  life  of 
man.  It  is  also  described  as  counsels,  or 
wisdom,  given  by  a  teacher  to  the  ignorant 
and  unlearned,  that  they  may  know  the 
will  of  the  Most  High.     Observe, 

II.  The     SIMILITUDES     BORROWED     FROM 

EARTHLY  TREASURES.  Hence  the  word  is 
called  precious,  and  of  more  value  than 
thousands  of  gold  and  silver.  "  I  love  thy 
commandments  above  gold,  yea,  above 
much  fine  gold."  Here  the  purity,  solid- 
ity, durability,  and  therefore  preciousness 
of  the  scriptures  are  intended.  It  is  also 
written,  "  Thy  words  are  pure  words,  as 
silver  tried  in  a  furnace  of  earth,"  Psalm 
xii.  6.  Here  the  pure  unalloyed  character 
of  the  word  is  intended,  also  its  unfailing 
certainty  and  value.  The  psalmist  also 
speaks  of  the  word  as  imparting  a  joy 
equal  to  that  of  the  man  who  findeth  "  great 
spoil,"  Psalm  cxix.  162.  In  the  scriptures 
are  treasures  of  light,  comfort,  peace,  joy, 
and  glory.  Treasures  that  never  can  be 
corrupted  or  stolen,  or  be  a  source  of  evil 
to  the  possessor.  Treasures  that  enrich 
both  for  time  and  eternity. 

III.  The    SIMILITUDES     BORROWED    FROM 

THE  WORKS  OF  NATURE.  Heavenly,  pure, 
radiant  as  light,  and  equally  adapted  to  the 
mental  and  moral  vision  of  mankind,  Psalm 
cxix.  10.5.  Warm,  penetrating,  and  puri- 
fying as  fire,  Jer.  xxiii.  29.  Beautiful  and 
plenteous  as  the  dew  ;  sweet,  and  refresh- 
ing, and  essential  as  the  rain  ;  fertilizing 
as  the  stream,  Isaiah  Iv.  10  ;  Deut.  xxxii.  2. 

IV.  The  similitudes  borrowed  from 
THE  necessaries  OF  HUMAN  LIFE.  Divine 
truths  are  described  as  precious  seed.  The 
word  of  God  is  represented  as  bread,  the 


PRACTICAL  USE  OF  THE  SCRIPTURES. 


staff  of  life,  by  which  the  soul  lives.  The 
prophet  says,  "  Thy  words  were  found,  and 
I  did  eat  them."  Job  says,  "  I  have  es- 
teemed thy  word  more  than  my  necessary 
food,"  Job  xxiii.  12.  The  blessings  of  the 
gospel  are  likened  by  the  prophet  to  waters 
and  also  to  milk,  which  are  freely  offered 
without  money  and  without  price.  "  De- 
sire the  sincere  milk  of  the  word,  that  ye 
may  grow  thereby,"  1  Pet.  ii.  2.  It  is 
also  said  to  be  sweet  as  honey,  yea,  as  the 
honey-comb.  Psalm. xix.  10. 

V.  Similitudes  borrowed   from  wea- 


pons OF  WAR,  AND  ARTICLES  OF   IMPORTANT 

USE.  It  is  the  Christian's  sword,  by  which 
he  both  defends  himself,  and  overcomes  his 
enemies  in  the  fight  of  faith.  It  is  described 
as  the  quiver  of  the  Saviour's  arrows,  by 
which  he  rides  forih  gloriously,  his  enemies 
falling  under  him.  Psalm  xlv.  4,  5.  It  is 
God's  hammer,  by  which  he  breaks  the 
rocky  hearts  of  men,  Jer.  xxiii.  29.  It  is 
the  Christian  pilgrim's  staff,  and  the  rod  of 
God's  strength  sent  out  of  Zion,  Psalm 
xxiii.  4,  ex.  2.  It  is  likened  by  the  apostle 
to  a  glass  in  which  is  beheld  the  trans- 
forming glory  of  the  Lord,  2  Cor.  iii.  19  ; 
and  also  in  which  we  may  see  our  true 
character  and  condition,  James  i.  23. 

OBSERVATIONS. 

1.  It  is  our  duty  to  be  intimately  con- 
versant with  the  word  of  God.  This  can 
only  be  the  result  of  constant  reading  and 
meditation.  Diligence  is  essential  to  an 
intimate  and  extensive  acquaintance  with 
the  treasures  of  divine  truth. 

2.  The  meditating  in  God's  law  is  asso- 
ciated with  true  delight  to  the  spiritual 
mind.  It  is  an  exercise  mentally  elevating, 
as  well  as  productive  of  moral  profit  to  the 
soul.  Here  is  abundant  matter  for  mental 
research  and  spiritual  investigation. 

3.  We  should  be  careful  to  observe  that 
there  be  a  corresponding  influence  produ- 
ced by  a  constant  perusal  of  divine  truth 
on  our  spirit  and  life.  Do  we  make  the 
scriptures  the  rule  of  our  conduct  ?  Do  we 
obey  the  divine  statutes  ?  listen  to  the  di- 
vine counsels  ?  value  these  celestial  trea- 
sures ?  live  upon  this  spiritual  food  ?  Do 
we  use  the  word  of  God  as  a  part  of  the 
Christian  armor  ?  Do  we  lean  upon  this 
staff?  Do  we  take  it  as  our  living  heritage, 
and  portion  forever  ? 

4.  What  pleasure,  instruction,  and  profit 
those   forego  who  live  in  the  neglect  of 


23 

God's  blessed  word  !  Let  us  emulate  the 
character,  "  Whose  delight  is  in  the  law  of 
the  Lord." 


PRACTICAL  USE  OF  THE  SCRIPTURES. 

"  Thy  word  have  I  hid  in  mine  heart,  that  I 
might  not  sin  against  thee." — Psalm  cxix.  II. 

Various  are  the  benevolent  designs  of 
God  in  favoring  us  with  the  holy  scriptures. 
They  are  designed  for  our  information,  re- 
vealing what  could  not  otherwise  be  known. 
They  are  designed  for  our  instruction  or 
tuition  in  the  great  principles  of  true  reli- 
gion ;  for  our  correction,  warning,  counsel, 
and  comfort.  But  they  are  designed,  also, 
to  exert  a  practical  influence  on  our  hearts 
and  lives.  And  this  use  of  the  divine  word 
is  that  to  which  David  refers  when  he  says, 
"  Thy  word  have  I  hid,"  &c.  Observe 
the  course  the  psalmist  piously  adopted, 
and  the  holy  design  that  course  of  action 
involved. 

I.  The  course  the  psalmist  piously 
ADOPTED.  "  Thy  word  have  I  hid  in  mine 
heart."  Now,  the  reception  of  the  divine 
word,  its  perusal,  meditation  on  it,  love  to 
it,  and  delight  in  it,  are  necessarily  inclu- 
ded. To  hide  the  word  of  God  in  our 
heart, 

1.  Implies  diligent  desire  to  understand 
it.  It  can  only  benefit  us  as  we  ascertain 
its  true  signification.  We  must  know  the 
meaning  of  the  word  spoken  to  us.  "  Un- 
derstandest  thou  what  thou  readest  ?"  was 
the  necessary  question  to  the  devout  Ethio- 
pian,  who  was  reading  the  prophet  Isaiah. 
To  understand  the  word  of  God  often  re- 
quires mental  labor  and  diligent  research. 
We  shall  be  often  assisted  by  ascertaining 
the  occasion,  design,  and  general  scope  of 
the  writer,  and  especially  by'  comparing 
scripture  with  scripture.  The  Bible  is  oft- 
en its  own  expositor.    See  1  Pet.  i.  10,  11. 

2.  It  implies  a  storing  up  the  word  in  our 
memories.  We  read  of  some  who  "  laid 
them  up  in  their  hearts,"  Luke  i.  6.  Mary 
also  kept  "  his  sayings  in  her  heart."  We 
are  exhorted  to  give  the  more  earnest  heed 
to  the  things,  &c.  "  lest  at  any  time  we  let 
them  slip."  We  should  often  have  a  re- 
membrance  of  God's  blessed  word,  laying 
it  up  richly  in  our  souls. 

3.  It  implies  an  experimental  acquaint- 
ance with  the  power  of  the  word.     To  know 


24 


SKETCHES  OF  SERMONS. 


the  truth  and  sweetness  of  the  word  by  our 
own  experience  of  it — to  have  it  incorpora- 
ted with  our  feelings  and  enjoyments — to 
be  illumined  by  it,  controlled  by  it,  com- 
forted by  it — to  know  its  strengthening, 
sustaining,  and  sanctifying  influence.  In 
this  way  it  must  be  hid  in  the  heart.  As 
seed  in  the  ground — as  leaven  in  the  meal 
— as  treasure  in  the  cabinet — as  the  soul 
in  the  body. 

4,  The  highest  esteem  and  value  for  the 
word.  We  only  lay  up  and  conceal  what 
is  precious  and  of  great  worth.  True  at- 
tachment to  the  word  involves  a  value  for 
it  more  than  we  have  to  gold  and  silver,  or 
even  to  our  necessary  food.  It  must  be 
the  joy  and  rejoicing  of  our  heart,  the  soul's 
dearest  treasure  and  most  abiding  heritage 
and  portion.     Notice, 

II.  The  holy  design  that  course  of 
ACTION  INVOLVED.  "  That  I  might  not  sin 
against  thee."  Richly  and  deeply  lodged 
in  the  heart,  the  word  of  God  is  our  pre- 
servative from  sin.  By  this  the  young 
man  cleanseth  his  way ;  by  this  the  work 
of  sanctification  is  carried  on  ;  by  this  we 
are  built  up  and  made  meet  for  the  celes- 
tial inheritance,  &c.  But  it  keeps  from 
sin, 

1.  By  the  counsels  it  imparts.  It  ap- 
prizes us  of  our  peril,  our  enemies,  our 
weakness,  our  defence,  our  only  help.  It 
shows  us  the  way  of  peace  and  safety,  and 
its  directions  are  clear,  direct,  and  infalli- 
ble. God  guides  his  people  by  his  coun- 
sels. 

2.  By  the  threatenings  it  denormces. 
Against  formality,  hypocrisy,  spiritual 
sloth,  forsaking  the  good  way,  and  draw- 
ing back  to  our  first  sinful  state.  Now 
these  threatenings  must  be  remembered, 
that  in  the  day  of  temptation  we  may  avoid 
the  things  which  would  be  destructive  to 
our  peace. 

3.  By  the  promises  it  makes.  These 
form  a  very  extensive  part  of  the  divine 
word.  They  are  various,  precious,  and 
numberless.  What  want  or  condition  is 
not  anticipated  in  these  ?  They  are  de- 
signed as  so  many  rich  clusters  of  the  pre- 
cious grapes  of  Canaan,  for  our  refresh- 
ment on  our  way  thither.  How  often  faith 
would  fail,  hope  decline,  and  joy  cease,  but 
for  these  !  These  are  the  steps  of  the  celes- 
tial ladder  by  which  we  ascend  to  the 
heavenly  state.  Oh  !  let  these  promises 
be  hidden  in  your  hearts,  that  they  may 


avail  you  in  all  the  changing  scenes  of 
your  earthly  pilgrimage,  &c.  Now,  these 
promises  will  preserve  us  from  sinning 
against  God  by  yielding  to  carnal  doubts 
and  unbelieving  fears. 

4.  By  the  practical  duties  it  enjoins.  Re- 
ligion enters  into  all  the  circumstances  and 
concerns  of  life.  Every  state  and  condi- 
tion has  its  practical  duties.  Now  the  word 
is  the  Christian's  directory,  not  only  show- 
ing  the  evils  to  be  avoided,  but  the  require- 
ments God  demands.  Here  God  speaks, 
and  says,  "  This  is  the  way,"  &c.  That 
we  may  not  practically  err  or  deviate,  how 
necessary  that  this  word  of  laws,  and  stat- 
utes, and  ordinances,  be  hidden  in  the 
heart  ! 

5.  By  the  strength  it  communicates.  The 
word  of  God  gives  spiritual  power  and 
might  to  the  soul.  This  is  the  food  of  the 
soul.  By  this  we  appropriate  Christ  Jesus, 
in  all  his  merits  and  benefits,  and  grow 
stronger  and  stronger  in  divine  things.  It 
commands  and  leads  us  to  the  source  of 
obedient  ability.  It  shows  us  what  is  to  be 
done,  and  how  we  may  do  it.  It  directs  in 
the  Christian  course,  and  gives  power  to 
run  without  wearying,  &c. 

APPLICATION. 

1.  Is  the  word  of  God  hidden  in  the 
recesses  of  your  hearts  ?  Are  you  increas- 
ing this  mental  and  moral  store  ? 

2.  A  regular  and  methodical  use  of  the 
word  will  greatly  aid  you  in  this  work. 
Lay  it  up  regularly,  &c. 

3.  The  despisers  and  neglecters  of  the 
word  must  perish. 


THE  SCRIPTURES  THE  TRUE  AND  LE- 
GITIMATE  SOURCE  OF  APPEAL. 

"  To  the  law  and  to  the  testimony." — Isaiah 
viii.  20. 

OtiR  subject  is  connected  with  admoni- 
tory counsel,  not  to  visit  those  who  profess- 
ed to  have  familiar  spirits,  &c. ;  but  urges 
this  great  truth,  that  people  should  seek 
unto  their  God,  and  not  the  living  seek  in- 
struction from  the  dead.  Then  follows  the 
tex,  "  To  the  law  and  to  the  testimony." 
By  the  law  is  here  meant  the  great  law  of 
God,  that  which  he  has  clothed  with  his  di- 
vine and  absolute  authority.  By  the  testi- 
mony is  intended  the  doctrines  and  coun. 


THE  SCRIPTURES  THE  ONLY  TRUE  STANDARD. 


25 


sels  of  God's  blessed  word.  The  scriptures 
contain  both  the  law  and  the  testimony,  and 
are  therefore  the  true  and  legitimate  source 
of  appeal  in  all  matters  of  religion.  Let 
us  notice, 

I.  Some   of  the  standards   to  which 

MANY  APPEAL  IN  RELIGIOUS  CONCERNS. 

1.  Some  appeal  to  ancient  traditions. 
These  are  often  obscure,  easily  corrupted, 
and  frequently  contradictory.     ' 

2.  To  learned  councils.  But  these  were 
but  councils  of  fallible  men,  never  perfect- 
ly agreed,  one  council  anathematizing  an- 
other. 

3.  To  systems  of  theological  articles  of 
faith.  All  these  are  human  productions, 
and  partake  of  all  the  infirmities  of  our  na- 
ture. There  is  not  an  absurd  error  or  cus- 
tom, which  has  not  found  a  place  in  some 
theological  system,  or  in  the  rites  of  some 
learned  church.  It  is  also  evident,  that  all 
these  are  useless  in  preventing  variety  of 
opinion,  or  in  effecting  uniformity  of  reli- 
gious sentiment. 

4.  The  avowed  creeds  of  the  sectarian 
denominations  of  the  church  of  Christ.  All 
these  stand  arrayed  in  opposition  to  each 
other — the  Romish,  and  Lutheran,  and 
Greek  church.  The  churches  of  England 
and  Scotland,  Calvinists  and  Arminians, 
Baptists  and  Psedo-Baptists,  &c.  These 
endless  creeds  would  tend  only  to  confuse 
the  bewildered  inquirer.  Then  let  us  con- 
sider, 

H.  The  divine  source  of  appeal  pre- 
sented IN  THE  SCRIPTURES,  "  To  the  law 
and  to  the  testimony."  Now  this  is  the 
source, 

1.  Of  infallihle  truth.  Every  word  of 
God  is  pure  and  true.  Men's  expositions 
may  be  erroneous;  but  the  text  itself  is 
from  God,  the  revelation  of  his  mind  to 
men. 

2.  Of  perfect  and  comprehensive  truth. 
Truth  in  glorious  plenitude.  Truth  on  all 
religious  subjects.  Truth  for  all  men's 
moral  exigencies. 

3.  Of  plain  and  lucid  truth.  How  strik- 
ing the  contrast  between  the  divine  simpli- 
city of  the  scriptures  in  the  main,  and 
some  of  the  explications  and  explanations 
of  men  who  have  labored  to  expound  it  ! 
All  essential  truths  are  within  the  reach  of 
the  unlearned,  and  adapted  to  the  lowest 
capacities  of  mankind,  "  A  wayfaring  man, 
though  a  fool,  need  not  err  therein."  Then 
observe, 


IIL  The  use  we  should  make  of  this 

DIVINE  SOURCE  OF  APPEAL. 

1.  Here  ice  should  test  all  doctrines.  No 
article  of  faith  should  be  professed  or  main- 
tained, unless  we  have  brought  it  fully  and 
fairly  "  to  the  law  and  to  the  testimony." 

2.  Here  we  should  test  all  ordinances. 
Nothing  can  be  binding,  however  apparent- 
ly pleasing,  instructive,  or  edifying,  unless 
it  is  presented  to  us  in  the  law  or  in  the 
testimony.  Customs,  plausibility,  should 
weigh  nothing  in  these  matters. 

3.  Here  we  should  test  our  experience. 
Knowing  and  feeling  as  those  did,  or  mere- 
ly as  persons  whose  diaries  we  have  read, 
is  valueless.  Here  are  traits  of  character 
revealed  in  the  word  of  God.  Have  we 
the  experience  of  the  holy  persons  exhibit- 
ed in  the  divine  word  ?  Do  our  joys,  and 
hopes,  and  desires,  respond  to  the  require- 
ments of  the  oracles  of  truth  ?  Have  we 
the  spirit  and  disposition  recommended  in 
the  Bible  ? 

4.  Here  loe  must  test  our  practical  char, 
acter.  Have  we  the  image  of  God's  chil- 
dren ?  the  temper  and  conversation  urged 
in  the  pages  of  the  law  and  the  testimony  ? 
Are  we  the  subjects  of  its  benedictions,  or 
the  subjects  condemned  and  threatened  in 
the  divine  law  ? 

5.  Here  toe  must  test  our  joys  and  expec- 
tations. Every  holy  grace  and  feeling  has 
its  counterfeit ;  so  that  to  guard  against 
self-deception,  our  joys  and  hopes  must  be 
brought  to  the  law  and  to  the  testimony. 
Do  they  take  their  rise  as  revealed  in  God's 
word.  Have  they  features  of  purity  as 
marked  in  the  divine  record  ?  Are  our  joys 
and  hopes  spiritual,  self-abasing  ?  Do  they 
tend  to  our  furtherance  in  personal  holi- 
ness ?  Do  they  lead  us  to  heavenly  con- 
templations ?  Is  Christ  the  source  of  our 
unspeakable  joy,  and  within  us  the  hope  of 
glory  ? 

OBSERVATIONS. 

1.  A  neglect  of  the  holy  scriptures  is 
one  of  the  deplorable  features  of  our  times. 
Persons  are  often  well  acquainted  with  the 
creeds  and  catechisms,  sermons  and  hymns, 
of  their  denomination,  and  know  little  com- 
paratively of  God's  blessed  word.  How 
second-hand  are  such  views  of  truth  !  How 
easily  shaken  such  professors  !  How  poor 
in  spiritual  consolations ! 

2.  Honesty  of  heart,  and  candor  of  spirit, 
are  essential  to  a  right  appeal  to  the  law 


26 


SKETCHES  OF  SERMONS. 


and  to  the  testimony.  Without  these  we 
shall  remain  in  the  trammels  of  our  sec- 
tarian peculiarities  and  assumptions. 

3.  A  return  to  scripture  appeals  must 
precede  the  introduction  of  the  Saviour's 
millennial  kingdom  and  glory.  How  de- 
sirable that  Christians  of  all  denominations 
should  lay  aside  their  sectarian  phraseolo- 
gy, and  adopt  the  pure  and  unerring  words 
of  the  Holy  Spirit !  Christians  should  not 
only  mind  the  same  thing,  but  follow  the 
same  rule,  speaking  always  the  truth  in 
love. 


ON  READING  THE  SCRIPTURES. 

"  How  readest  thou  ?" — Luke  x.  26. 

Happy  is  that  people  who  possess  in  their 
own  tongue  the  oracles  of  eternal  truth. 
This  has  been  our  eminent  privilege  for 
ages  past ;  but  to  avail  ourselves  of  the  ad- 
vantages this  privilege  holds  out,  we  must 
possess  the  ability  of  reading.  In  past 
times,  education,  even  of  an  inferior  order, 
was  limited  to  the  few;  now,  through  the 
diffusion  of  knowledge  and  progress  of 
truth,  the  first  elements  of  instruction  are 
open  to  the  many ;  but  we  may  have  the 
book,  and  the  ability  to  read  it,  and  yet  the 
manner  may  be  so  defective  and  ill-adapted, 
that  little  benefit  may  be  derived.  Let  us 
then  contemplate  the  proper  method  of 
reading  the  holy  scriptures,  and  enforce 
that  method  by  several  considerations. 

I.  Notice  the  proper  method  of  read- 
ing THE  HOLY  SCRIPTURES. 

We  should  read  the  scriptures, 

1.  With  profound  veneration  for  their 
divine  Author.  This  is  the  book  of  God  ; 
the  only  book  he  has  written ;  full  of  his 
own  mind  and  will  ;  sent  in  infinite  conde- 
scension to  our  ignorance,  weakness,  and 
misery.  A  book  that  treats  of  the  divine 
character,  and  works,  and  glory.  How, 
then,  ought  it  to  be  treated  ?  Lightly,  flip- 
pantly, merely  as  a  human  composition  "? 
Surely  not !  The  Jews  in  this  may  be 
held  up  as  truly  worthy  of  our  imitation ; 
we  say  nothing  as  to  slowness  of  manner, 
or  posture  of  body,  but  at  all  events,  there 
should  be  true  reverence  and  veneration  of 
mind. 

2.  With  a  deep  consciousness  of  our  own 
unwortkiness.  A  self-righteous  person  can- 
not be  instructed,  delighted,  or  benefited 
by  the  perusal  of  God's  word.     The  whole 


volume  treats  of  human  depravity  and 
worthlessness  ;  it  is  designed  to  empty  the 
mind  of  self,  in  all  its  variety  of  modifica- 
tions. In  this  spirit  only  shall  we  value  its 
humiliating  truths,  and  gratefully  receive 
its  tidings  of  mercy  and  grace.  We  should 
read  the  scriptures, 

3.  With  exemplary  diligence  and  constan- 
cy. Much  truth  lies  on  the  surface  of  the 
sacred  page,  but  infinitely  more  in  the  deep 
mine  of  its  profound  resources.  It  cannot 
be  accurately  understood  without  mental 
labor — without  study  and  reflection — with- 
out holy  meditation.  In  this  work  espe- 
cially, the  diligent  only  can  be  enriched  ; 
with  this  diligence  there  should  be  united 
untiring  constancy  ;  the  psalmist  meditated 
therein,  day  and  night.  This  must  be  our 
closet  book,  the  family  daily  portion.  It  is 
profitable  to  have  periods  and  seasons  for 
the  exercise  of  this  delightful  duty. 

4.  With  on  earnest  desire  to  learn  hy 
what  we  read.  Many  read  the  word  merely 
to  be  amused  ;  others  as  a  matter  of  course 
or  of  mere  duty  ;  some,  again,  read  to  es- 
tablish more  deeply  their  own  theological 
opinions,  or  consult  the  Bible  as  a  work  of 
reference.  The  Christian  reader  should 
peruse  its  pages  to  know  and  learn  what 
God  has  spoken — what  the  Spirit  has  re- 
vealed— what  are  the  truths  therein  taught. 
Thus  we  cannot  fail  to  grow  and  improve 
by  our  reading.  Thus  God's  word  is  hon- 
ored, and  our  own  profit  inevitably  secured. 
We  should  read, 

5.  With  a  holy  purpose  to  exemplify  our 
reading  in  our  life  and  conversation.  Narra- 
tives of  scripture  will  furnish  both  models 
for  imitation,  and  beacons  for  warning.  The 
doctrines  of  revelation  will  be  believed — the 
precepts  obeyed — the  promises  embraced — 
the  privileges  realized.  Thus  the  word  of 
God  would  be  incorporated  with  our  souls, 
as  food  is  with  our  bodies,  living,  speaking, 
and  acting  in  us,  and  by  us.  By  this  mode 
of  reading  the  mind  will  be  enlightened, 
the  heart  changed,  and  the  life  regulated. 

6.  With  fervent  prayer  for  the  Spirit  to 
sanctify  the  word  to  our  profit.  The  Spirit 
must  be  sought  to  inspire  with  love  to  the 
word — to  give  us  clearness  and  quickness 
of  moral  perception — to  enable  us  to  trea- 
sure it  up  in  our  hearts — to  fill  us  with  the 
spirit  of  humble  faith  in  its  ble.ssed  truths. 

II.  Let  us  urge  this  method  of  READiNe 

BY  SEVERAL  CONSIDERATIONS. 

1.  By  the  evils  arising  from  a  careless 


THE  EXISTENCE  OF  GOD. 


27 


reading  of  the  scriptures.  These  are  nu- 
merous ;  God  is  dishonored — the  mind  is 
uninstructed,  or  more  probably  initiated  in 
error.  Thus  one  of  God's  especial  bless- 
ings is  abused  and  perverted,  and  our  guilt 
greatly  enhanced  and  aggravated. 

2.  By  the  blessings  we  shall  derive  from 
such  a.  perusal.  Increasing  knowledge  and 
understanding ;  a  clear  and  harmonious 
apprehension  of  the  divine  mind  ;  a  certain 
and  confidential  acquaintance  whh  the 
truth  as  it  is  in  Jesus  ;  an  abiding  sense  of 
the  divine  approbation ;  a  holy  growth  m 
the  work  of  heart  sanctification,  John  xvii. 
17 ;  an  avoidance  of  the  snares  and  fasci- 
nations of  the  present  evil  world ;  a  holy 
meetness  for  the  inheritance  of  eternal  life. 

3.  Thus  only  can  we  render  a  satisfactory 
account  for  the  possession  of  the  scriptures 
at  the  last  day.  Of  this  book  we  are  stew, 
ards,  and  as  such,  every  one  must  give  an 
account  to  God. 

APPLICATION. 

1.  Address  the  neglecters  of  this  book. 

2.  Admonish  the  careless  reader. 

3.  Ask  the  question  of  each,  "  Under- 
standest  thou  what  thou  readest  ?" 


THE  EXISTENCE,  &c.  OF  GOD. 
"  One  God."— 1  Cor.  viii.  6. 

The  first  principle  in  theology  is  the  ex- 
istence of  one  supreme,  independent,  and 
blessed  God.  Against  this  first  essential 
truth  much  has  been  spoken  and  written. 
In  the  days  of  the  psalmist  there  were 
skeptical  men  who  said  in  their  hearts, 
"  There  is  no  God."  In  all  ages  and 
countries  disciples  of  this  school  have  lived, 
and  reiterated  the  same  dogmas  of  unbe- 
lief. These  dogmas  have  been  met  by  an 
almost  endless  variety  of  incontrovertible 
reasoning ;  and  if  unbelief  has  produced 
no.  other  result,  it  has  led  the  wise,  and  the 
great,  and  the  good,  to  enter  the  arena  of 
controversy,  and  to  do  great  service  to  the 
interests  of  truth,  by  presenting  this  and 
other  essential  doctrines  in  a  clear  and  con- 
vincing light  to  the  world.  Let  us  ask 
with  reverence  a  few  questions  concerning 
the  Being  referred  to,  and  then  examine 
some  evidences  as  to  his  existence. 

I.  Let  us  ask  with  reverence  a  few 

QUESTIONS    CONCERNING    THE    BEING    KEFER- 
KED  TO.       "God." 


1.  What  is  meant  hy  God  ?  We  mean 
the  first  great  intellectual  cause  of  all 
things  ;  the  source  of  all  existence ;  the 
originator  of  the  world,  and  all  that  it  con- 
tains. 

2.  What  ideas  do  we  entertain  of  his  es. 
sence  ?  We  cannot  form  any  just  ideas  of 
his  essence  beyond  what  has  been  revealed 
to  us.  We  judge,  however,  from  the  only 
source  of  correct  knowledge,  that  he  is  a 
spiritual  intelligence,  and,  therefore,  incor- 
poreal in  his  nature. 

3.  What  notions  have  we  of  his  attributes 
and  perfections  ?  We  conceive  of  God  as 
possessing  every  perfection,  and  as  infinite 
in  all  his  attributes. 

(1.)  That  as  to  his  being,  he  is  inde- 
pendent, self-existent,  and  eternal. 

(2.)  That  as  to  space,  his  ubiquity  fill- 
eth  all  things. 

(3.)  As  to  knowledge,  he  is  acquainted 
with  all  creatures  and  events. 

(4.)  That  as  to  power,  he  can  do  all 
things. 

(5.)  That  he  is  holy,  righteous,  just,  and 
true. 

(6.)  That  he  is  good,  bountiful,  and 
gracious. 

(7.)  Merciful  and  compassionate.  And 
that, 

(8.)  In  all  his  natural  and  moral  attri- 
butes, in  all  his  will,  and  mind,  and  essence, 
and  ways,  he  is  immutable.  But  each  of 
those  must  have  a  separate  definition,  proof, 
and  illustration. 

4.  What  conclusions  do  we  arrive  at  in 
reference  to  his  greatness  and  perfections  ? 
That  he  is  a  being  of  unmixed  good,  the 
source  of  all  excellency,  of  all  light  and 
blessedness.  That  he  cannot  be  the  au- 
thor of  darkness  or  moral  evil ;  but,  as  to 
the  grandeur  of  his  being  and  infinite 
glories,  we  cannot  by  any  amount  of  re- 
search find  out  God,  or  know  him  to  per- 
fection. Finite  cannot  fully  grasp  or  com- 
prehend that  which  is  infinite  ;  so  that  the 
immensity  of  God's  glory  and  perfections 
must  be  ever  above  the  reach  of  finite  crea- 
ted beings,  even  of  the  brightest  order  of 
intellectual  greatness.  How  admirably  has 
the  poet  expressed  the  insufficiency  of  hu- 
man reason  to  grasp  this  immense  and 
overwhelming  theme : 


"  But  I  lose  myself  in  him, 
In  light  ineffable  ;  come,  then, 
Expressive  silence,  muse  his  praise. 


28 


SKETCHES  OF  SERMONS. 


II.  Let  us  examine  some  evidences  as 

TO  HIS  EXISTENCE. 

1.  We  refer  to  the  works  of  nature.  The 
eternity  of  these  is  an  absurdity ;  their 
self-organization  a  still  greater  absurdity  ; 
their  accidental  formation  the  greatest  ab- 
surdity of  all.  Here  obviously  there  must 
have  been  a  creator  ;  one  having  prior  ex- 
istence ;  pov^'er,  knowledge,  skill  :  for  in 
creation  there  is  vastness,  beauty,  harmony, 
design,  adaptation.  The  heavens,  the  earth, 
the  animal  creatures,  especially  man,  all 
display  the  exercised  power,  wisdom,  and 
goodness  of  a  first  cause.  All  creation 
witnesseth  as  to  God's  being  and  glory. 

2.  The  preservation  and  government  of 
the  world.  The  universe  is  sustained  ;  all 
parts  of  it  are  under  specific  and  absolute 
laws.  The  regularity  of  the  seasons,  the 
wants  of  all  creatures,  are  met  with  boun- 
tiful supplies  suited  to  their  nature  and 
uses.  There  is  no  confusion  nor  jarring 
in  the  universe.  But  all  this  involves  the 
idea  of  superintendence  and  arrangement, 
power  and  skill.  To  account  for  these  ir- 
respective of  God's  existence  is  impossible. 

3.  The  deep  impressions  of  this  truth 
lohich  have  been  evidenced  by  mankind  in 
all  ages  of  the  world.  The  mind,  in  the 
exercise  of  its  emotions  of  veneration  and 
awe,  has  generally  recognised  a  superior, 
unknown,  vast  Intelligence.  The  fears  of 
men,  the  hopes  of  men,  the  desires  of  men, 
all  seem  to  recognise,  though  sometimes 
confusedly,  the  existence  of  God.  Enlight- 
ened philosophers  of  all  countries,  the  sav- 
age American  Indians,  &c.,  have  equally 
had  tliese  impressions,  convictions,  and  emo- 
tions. Hence  the  whole  system  of  idol 
homage  and  worship.  Hence  the  innumer- 
able rites  and  ceremonies,  &c. 

4.  The  opposite  sentiment  is  so  fraught 
with  absurdity  and  inexplicable  confusion. 
Let  a  man  contemplate  a  universe  without 
a  creator — an  intellectual  creature  with- 
out an  intellectual  source  of  beinw,  a  world 
without  a  preserver,  ruler,  &c.  Such  a 
contemplation  would  tend  to  confound  and 
overwhelm  the  reasoning  powers,  and  would 
throw  man  into  a  condition  of  inextricable 
doubt  and  uncertainty. 

5.  The  influence  of  atheistical  opinions  on 
the  minds  and  manners  of  mankind.  These 
opinions  have  led  to  national  lawlessness, 
terror,  and  confusion ;  to  domestic  strife 
and  wretchedness  ;  to  personal  viciousness, 
pollution,  and  cruelty.     With  the  establish- 


ment of  these  sentiments  human  responsi- 
bility evaporates,  and  man  is  left  uncon- 
trolled except  by  the  feeble  statutes  of 
creatures  like  himself  The  heavens,  the 
earth,  animate  creation,  the  human  mind, 
the  convictions  of  all  nations,  all  cry  aloud, 
in  a  language  consonant  with  reason  itself, 
that  there  is  "One  God." 

APPLICATION. 

Learn, 

1.  The  folly  of  atheism.  Only  the  fqol 
saith  "  There  is  no  God,"  and  this  is  con- 
summate,  egregious  folly. 

2.  The  absurdity  of  acknowledging  his  be- 
ing, and  yet  denying  his  providence  and  su- 
perintendence of  human  affairs  and  human 
responsibility. 

3.  The  madness  of  acknowledging  both  his 
being  and  government,  and  yet  living  without 
him.  As  though  he  saw  us  not ;  as  though 
he  were  not  holy  and  just;  as  though  he 
would  not  judge  us. 

4.  The  first  essential  principle  of  true  re- 
ligion. To  know  God,  in  his  nature,  attri- 
butes, character,  and  will. 


THE  NATURAL  PERFECTIONS  OF  GOD. 

"  Know  that  the  Lord  he  is  God,  there  is  none 
else  beside  him." — Deut.  iv.  35. 

The  unity  of  God  is  a  subject  much  in- 
sisted on,  both  in  the  writings  of  the  Old 
and  New  Testaments.  The  Jehovah  of  the 
universe  is  one,  and  there  is  none  other  be- 
side him.  It  seems  self-evident  that  there 
can  only  be  one  eternal,  self-existent,  inde- 
pendent, supreme  Being.  God  is  also  de- 
scribed in  his  word,  as  a  spirit ;  not  a  ma- 
terial or  corporeal  being.  Inertness,  exten- 
sion, and  divisibility,  seem  essentially  to 
belong  to  matter,  but  none  of  these  can  be 
applied  to  Jehovah.  As  a  spiritual  being, 
God  is  invisible,  whom  no  man  hath  seen 
or  can  see.  God  is  self-existent  and  inde- 
pendent ;  there  is  none  above  him,  none  be- 
fore him  ;  none  essential  to  his  glory.  Let 
us  just  glance  at  those  perfections  which 
are  described  as  the  natural  perfections  of 
Deity. 

I.  God  IS  ETERNAL.  Not  only  prospec- 
tively, as  angels,  or  the  soul  of  man  ;  but 
retrospectively,  as  one  who  never  began  to 
exist,  but  who  ever  was,  and  is,  and  is  to 
come.     "  Even  from  everlasting  to  ever- 


HOLINESS  OF  GOD. 


29 


lasting,"  (fee,  Ps.  xc.  2,  cii.  27 ;   1  Tim. 
i.  17. 

II.  God  is  immutable.  Whose  essen- 
tial nature  is  unchangeable  ;  "  The  same 
yesterday,  to-day,  and  for  ever."  He  is 
immutable  in  his  own  nature  and  perfec- 
tions. Immutable  in  his  counsels,  and  mind, 
and  wisdom,  and  will.  He  is  only  said  to 
repent  in  condescension  to  our  feeble  capa- 
cities, for  he  is  "  the  Lord,  and  changeth 
not,"  Mai.  iii.  6  ;  James  i.  17. 

III.  God  is  omnipotent.  Possessing  all 
power  to  do  whatsoever  it  pleaseth  him. 
This  power  is  especially  manifested  in  the 
overwhelming  wonders  of  creation.  In  the 
rule  and  dominion  of  the  world.  It  was 
also  put  forth  in  our  redemption  by  Christ 
Jesus.  It  is  exerted  in  the  sinner's  conver- 
sion. Will  be  displayed  in  the  resurrec- 
tion of  the  dead,  and  in  the  inflictions  of 
wrath  on  the  impenitent  forever,  Psalm 
Ixxvi.  10,  Ixii.  11. 

IV.  God  is  omnipresent.  That  is,  his 
immensity  pervades  the  universe,  and  fiUeth 
all  things.  It  appears  that  the  presence  of 
Deity  should  be  as  infinite  as  his  works, 
and  as  infinite  as  his  rule  nnd  dominion. 
The  ancient  doctrine  of  the  unknown  spirit 
being  the  life  of  the  world,  is  an  imperfect 
representation  of  the  omnipresence  revela- 
tion makes  known.  How  sublimely  this 
is  presented  to  us  by  the  psalmist,  "  Whither 
shall  I  go  from  thy  Spirit,"  &c.,  Psalm 
cxxxix.  7.  And  God  asks,  "  Do  I  not  fill 
heaven  and  earth  ?"  Jer.  xxiii.  24. 

V.  God  is  omniscient,  or  infinite  in 
knowledge.  He  is  everywhere  present  to 
know,  and  discern,  and  observe.  His  om- 
niscience extends  to  all  space,  and  to  all 
creatures.  It  also  embraces  all  that  is 
past,  all  that  is  present,  and  all  that  is  to 
come.  With  God  nothing  is  doubtful,  or 
perplexed,  or  contingent.  He  knows  all 
clearly,  precisely,  and  infallibly,  Psalm 
cxxxix.  6  ;  Acts  xv.  18. 

VI.  God  is  all-wise.  God  is  the  truly 
wise  Being,  the  source  of  all  knowledge 
and  intelligence.  His  wisdom  is  displayed 
in  all  his  works.  The  heavens  display  the 
glory  of  this  attribute  in  an  especial  de- 
gree. The  grand  and  vast  solar  system, 
regulated  by  such  simple  yet  sublime  laws. 
The  earth  ;  the  animal  creatures ;  man  in 
his  complex  character  ,  the  whole  of  God's 
works  are  replete  with  the  exercise  of  divine 
wisdom.  Everywhere  we  see  design,  ar- 
rangement, method,  adaptation.     There  is 


no  deficiency — nothing  superfluous — noth- 
ing redundant.  How  brilliantly  it  shines 
foth  in  the  pages  of  revelation!  Well 
may  we  exclaim,  "  O  Lord,  how  manifold 
are  thy  works,  in  wisdom  hast  thou  made 
them  all,"  Psalm  civ.  24  ;  see  Rom.  xi.  33. 

observations. 

1 .  How  glorious  a  being  is  God  !  How 
majestic  his  character;  how  venerable  his 
name  ;  how  reverential  should  be  our  spirit 
and  conduct  towards  him  !  With  what  awe 
should  we  meditate  on  his  perfections  and 
works  ! 

2.  What  an  object  of  confidence  for  the 
godly  and  devout  !  The  eternal,  immutable 
God  his  refuge.  Power  of  God  his  defence. 
Presence  of  God  his  security.  Omniscience 
of  God  his  conscious  delight.  The  wisdom 
of  God  his  support.  With  such  a  friend, 
how  needless  distressing  fear  and  blighting 
care  !  Who  can  be  effectually  against  us 
if  he  be  for  us?  Who  can  subvert  his 
counsels,  frustrate  his  designs,  or  pluck  us 
out  of  his  hands? 

3.  The  subject  is  full  of  terror  to  the  in- 
corrigible sinner.  How  terrific  an  enemy 
is  God  !  His  power  to  punish  how  awful ! 
His  resources  how  infinite  !  His  presence 
how  terrible  !  His  unchangeableness  how 
appalling  and  overvvl  elming  ! 

4.  How  unlike  the  ilols  of  the  heathen  is 
Jehovah/  Inanimate,  .  enseless,  and  vain. 
Ignorant  and  powerless,  and  they  who  trust 
in  them  are  like  unto  them. 

5.  Hoio  precious  the  Bible  !  For  here 
only  are  these  perfections  of  the  Deity 
clearly  revealed  to  us.  The  volume  of 
nature  is  grand,  and  teaches  us  the  mag- 
nificence and  the  power  of  the  originator; 
but  in  clearness  of  adaptation  to  the  capa- 
city of  men  in  general  is  the  volume  of 
revelation.  Revelation  too  is  the  best  mir- 
ror for  beholding  the  divine  works. 


HOLINESS  OF  GOD. 

"  Glorious  in  holiness." — Exod.  xv.  1 1. 

By  the  holiness  of  God  is  meant  the  es- 
sential purity  and  perfection  of  his  moral 
character.  This  attribute  of  Deity  is  often 
presented  to  our  consideration  in  the  scrip, 
tures.  He  often  proclaimed  his  holiness  to 
his  ancient  people,  the  Jews — "  Ye  shall  be 
holy,  for  I  the  Lord  your  God  am  holy." 


SKETCHES  OF  SERMONS. 


The  seraphim  and  cherubim  cry  one  to  an- 
other, "  Holy,  holy,  holy,  is  the  Lord  of 
hosts."  He  is  said  to  be  so  holy  that  he 
cannot  behold  evil,  nor  look  on  iniquity. 
He  says,  by  Isaiah  the  prophet,  xliii.  15, 
"  I  am  the  Lord,  your  holy  One."  Now, 
we  observe, 

L  That  god  is  holy  in  his  nature 
AND  ESSENCE.  As  a  perfect  being  he  is 
necessarily  and  infinitely  removed  from  all 
evil.  He  is  the  centre  of  perfection.  His 
will  and  mind  are  holy  ;  his  purposes  and 
counsels  are  holy.  This  is  the  supreme 
dignity  of  the  divine  nature,  that  it  is  per- 
fectly holy.  This  constitutes  the  moral 
grandeur  and  beauty  of  God  ;  this,  in  the 
language  of  the  text,  is  his  essential  glory — 
"  Glorious  in  holiness."  God  cannot  be 
otherwise  than  holy,  for  he  is  as  necessarily 
holy  as  he  is  necessarily  God.  Nothing 
could  affect  his  holiness — it  is  the  immuta- 
ble brightness  of  his  character,  "  For  in 
him  is  no  darkness  at  all." 

II.  God  is  holy  in  all  his  works. 
The  first-born  sons  of  glory  were  created 
in  all  the  excellency  of  holiness  ;  they  are 
called  the  holy  angels.  In  the  creation  of 
man  he  displayed  his  holiness,  creating 
him  in  his  perfect  and  upright  likeness.  In 
all  the  works  of  nature  he  made  every 
thing  according  to  the  counsels  of  his  own 
purity  and  wisdom,  and  pronounced  the 
whole  very  good.  Whatever  proceedeth 
from  his  hands  must  of  necessity  be  holy. 

III.  God  is  holy  in  his  doriinion  and 
GOVERNMENT.  All  the  laws  which  relate 
to  intellectual  and  moral  beings  must  be 
the  emanations  of  his  holy  mind.  Such 
was  the  law  given  to  the  first  of  our  race  ; 
such  was  the  moral  law,  '■  holy,  just,  and 
good."  So  were  all  the  ceremonial  insti- 
tutions, &c.  designed  to  express  the  holy 
character  of  God,  and  the  necessity  of  ho- 
liness in  his  creatures.  However  inex- 
plicable to  us  the  ways  of  God,  however 
clouds  and  darkness  may  surround  him, 
yet  absolute  purity  and  rectitude  are  the 
basis  of  his  throne.  He  is  righteous  in  all 
his  ways,  &c.  The  laws  and  principles 
of  the  government  of  God,  whether  affect- 
ing angels,  or  men,  or  devils,  are  all  just 
and  holy.  There  is  no  unrighteousness  in 
him. 

IV.  God  is  holy  in  his  avord.  Hence 
called  "the  Holy  Scriptures."  Every 
word  of  God  is  pure.  His  word  must  ne- 
cessarily resemble  himself,  being  the  reve- 


lation of  his  holy  mind.  Here  the  holi- 
ness of  God  is  made  known  to  us.  With- 
out this  we  could  not  have  seen  it  in  the 
works  of  nature,  &c.  But  the  Bible  is  a 
mirror  of  the  divine  purity.  Here  he 
shines  forth  in  all  the  resplendent  rays  of 
holiness.  His  word,  also,  is  the  perfect 
rule  of  holiness.  Here  are  holy  statutes — 
holy  counsels — holy  precepts — holy  warn- 
ings— holy  promises — and  invitations  to  ho- 
liness.  Here  holiness  is  taught  in  all  its 
principles,  and  features,  and  importance. 
It  is  also  the  instrument  of  holiness.  It 
tends  to  the  change  of  the  character,  and 
the  sanctification  of  the  heart.  It  cleanses 
like  holy  water — purifies  and  refines  as 
holy  fire — it  renews  as  the  pure  and  vital 
air. 

V.  God  is  holy,  especially  in  human 
redemption.  The  great  object  of  redemp- 
tion  was  to  exhibit  the  divine  holiness  to  all 
creatures  and  all  worlds.  He  embodied  it 
in  the  obedience  of  his  Son — he  taught  it 
in  his  doctrines — confirmed  it  by  his  mira- 
cles— wrote  it  in  crimson  characters  with 
his  precious  blood.  The  end  of  man's  re- 
demption was  his  restoration  to  holiness — 
"  To  redeem  him  from  iniquity."  Hence 
the  blood  of  the  great  sacrifice  is  repre- 
sented as  "  cleansing  from  all  unrighteous- 
ness." 

VI.  God  is  holy  in  the  dispensation 
OF  his  grace.  The  revelation  of  that  gra- 
cious dispensation  is  by  the  holy  and  glori- 
ous gospel  of  the  blessed  God.  He  calls 
with  a  holy  calling ;  he  regenerates  and 
makes  men  holy ;  he  imparts  his  Holy 
Spirit  to  dwell  in  the  hearts  of  his  people  ; 
he  adopts  them  into  his  holy  family — he 
guides  their  feet  in  the  way  of  holiness  ;  he 
beautifies  them  with  holy  virtues.  Within 
them  he  infuses  the  holy  graces  of  his 
Spirit — and  they  are  enabled  to  have  a 
holy  conversation,  and  to  grow  in  holiness 
of  life,  by  increasing  conformity  to  his  holy 
likeness. 

VII.  God  will  be  holy  in  the  deci- 
sions OF  JUDGMENT.  He  will  then  sit  on 
the  great  white  throne  of  his  holiness.  He 
will  judge  men  by  his  holy  law  and  word. 
His  decisions,  both  as  it  regards  saints  and 
sinners,  men  and  angels,  will  be  in  strict 
accordance  with  his  holy  nature. 

OBSERVATIONS. 

1.  How  greatly  should  God  be  feared  by 
his    saints !     With  what  awe,  and    lowli- 


JUSTICE  OF  GOD. 


31 


ness,  and  fear,  should  they  draw  near  to 
worship  him !  How  evil  to  use  his  name 
lightly,  or  to  worship  him  with  heedless 
levity  ! 

2.  How  evil  must  sin  be  in  his  sight !  It 
is  the  one  and  only  thing  that  he  abhors 
and  hates. 

3.  We  see  why  sinners  must  necessarily 
be  excluded  from  heaven.  It  is  God's  holy 
place  ;  there  is  his  throne  and  attendants — 
it  is  his  holy  temple. 

4.  We  see  the  moral  grandeur  of  the 
gospel.  To  bring  men  back  to  holiness, 
and  thus  eventually  to  God,  and  to  eternal 
life. 


JUSTICE  OF  GOD. 
"  Just  and  right  is  He." — Deot.  xxxii.  4. 

Justice  in  God  is  that  attribute,  by 
which,  according  to  the  purity  and  recti- 
tude of  his  nature,  all  his  proceedings  are 
based  and  regulated.  It  seems  impossible 
to  contemplate  a  perfect  being,  without  as- 
cribing to  him  the  attribute  of  justice.  The 
justice  of  God  is  repeatedly  brought  before 
us  in  the  volume  of  revelation.  .He  is 
termed  "  The  Just  One,"  the  "  Just  Lord," 
"  Most  Just."  He  is  said  to  be  "  without 
iniquity  ;"  in  him,  it  is  said,  "  there  is  no 
unrighteousness  ;  yea,  surely  God  will  not 
do  wickedly,  neither  will  the  Almighty 
pervert  judgment."  Job  xxxiv.  17.  The 
more  intelligent  heathen  conceived  it  ne- 
cessary to  speak  of  God  as  the  Just  One  ; 
hence,  Plato  says,  "  God  is  not  in  anywise 
unjust,  but  so  far  as  possible  most  just." 
Now  the  justice  of  God  may  be  viewed,    - 

I.  In  relation  to  himself.  In  the 
revelation  of  himself  to  mankind  he  has 
made  known  the  holiness  of  his  nature,  and 
the  sovereign  right  he  has  to  certain  pre- 
rogatives,— to  be  glorified,  and  adored,  and 
served  by  all  his  creatures.  Now  none  of 
these  claims  will  he  forego.  His  glory  he 
will  not  give  to  another.  He  has  exhibited 
his  eternal  character  and  will,  as  absolute- 
ly unchangeable,  the  same  yesterday,  to- 
day, and  forever. 

II.  He  is  just  to  all  his  creatures. 
If  pure  unmixed  justice  be  essential  to 
God,  then  injustice  cannot  proceed  from 
him,  even  as  darkness  cannot  proceed  from 
the  orb  of  day.  But  let  our  thoughts  be 
chiefly  limited  to  his  justice  to  mankind. 
Now  it  appears  that  justice  requires  that, 


1.  He  should  give  to  mankind  righteous 
laws.  Laws  adapted  to  their  natures,  and 
suited  to  their  powers  and  condition.  The 
whole  moral  code  may  be  evidently  con- 
centrated in  these  two  ; — supreme  love  to 
himself  as  the  great  and  chief  good, — and 
benevolent  regard  to  our  neighbor.  Now 
these  are  so  manifestly  just  and  right  as  to 
need  no  proof.     Righteous  laws  must, 

2.  Be  connected  with  equitable,  that  is, 
with  suitable,  rewards  and  punishments.  A 
good  being  may  grant  a  reward  superpro- 
tionate,  but  he  cannot  give  less  than  a  just 
equivalent.  Thus  the  apostle  says,  "  God 
ie  not  unjust  to  forget  your  work  and  labor 
of  love."  Hence  also,  it  is  written,  "  he 
will  reward  every  man  according  to  his 
works."  It  does  not  now  require  us  to 
show  that  the  punishment  of  sin,  as  revealed 
in  scripture,  is  not  beyond  the  demerit  of 
the  transgression.  This,  at  present,  we 
assume.  It  is  essential  to  justice,  that 
righteous  laws,  with  equitable  sanctions, 

3.  Be  strictly  and  impartially  executed. 
That  there  be  no  favoritism — no  conniving 
at  any  guilt,  or  overlooking  iniquity  in  any 
transgression.  As  it  regards  punishment, 
God  has  said,  that  he  will  by  no  means 
"  clear  the  guilty,"  and  that  every  one 
shall  reap  as  they  have  sown,  whether  of 
the  flesh,  corruption,  or  of  the  spirit,  life 
everlasting.  But  in  the  exercise  of  impar- 
tial justice  to  all,  the  conduct  of  Deity  must 
embrace  both  the  present  and  future  exist- 
ence of  his  resp5nsible  creatures.  He  may 
justly  reward  or  punish  in  this  state  or 
heroafter.  The  doctrine  of  the  Saviour's 
sacrifice  does  not  affect  this  view  of  tlie 
divine  justice,  as  the  atonement  of  Christ  is 
as  essentially  a  display  of  holiness  and  jus- 
tice, as  of  goodness  and  mercy.  In  the 
remission  of  sin,  God  appears  both  as  a  just 
God  and  a  Saviour.  The  just,  and  yet 
through  Christ  the  justifier  of  the  ungodly. 

III.  The  evidences  of  the  divine  jus- 
tice ARE  many. 

1.  They  are  exhibited  in  all  the  laivs  he 
has  given  in  his  word.  In  every  enactment 
of  the  decalogue  shines  forth  the  bright- 
ness of  the  divine  justice.  The  scriptures 
are  a  mirror  of  righteous  precepts  and 
equitable  laws. 

2.  The  evidences  of  divine  justice  have 
often  been  signally  evinced  in  the  history  of 
our  world.  Observe  the  tenure  of  man's 
primeval  condition — his  fall  and  exclusion 
from  paradise.     The  destruction  of  the  old 


SKETCHES  OF  SERMONS. 


world, — overthrow  of  Sodom  and  Gomor- 
rah, — the  punishment  of  Pharaoh  and  his 
host, — the  ruin  of  impenitent  Jerusalem. 

3.  There  is  the  evidence  of  the  human 
conscience.  That  internal  vicegerent  which 
so  powerfully  acts  upon  our  powers,  and 
feelings,  in  responding  to  the  divine  claims  ; 
in  condemning  our  disobedience,  and  in 
smiling  upon  the  path  of  rectitude  and  obe- 
dience. 

4.  The  justice  of  God  was  most  strikingly 
displayed  in  our  redemption  by  Christ  Jesus. 
So  just  that  he  inexorably  determined  to 
punish  sin,  and  did  so  in  the  sufferings  of 
his  own  Son.  So  just  that  he  demanded 
that  his  law  should  be  exhibited  to  the  uni- 
verse in  brightest  characters,  and  it  was  so 
in  the  immaculate  nature  and  perfect  obe- 
dience of  the  Redeemer. 

"  Here  the  whole  Deity  is  known, 
Nor  dares  the  creature  guess, 
Which  of  the  glories  brightest  shone, 
The  justice  or  the  grace." 

5.  The  justice  of  God  will  be  displayed 
in  the  results  of  the  judgment  day,  when  he 
will  judge  the  world  in  righteousness  by 
Jesus  Christ. 

APPLICATION. 

1.  A  contemplation  of  the  divine  justice 
should  produce  reverential  awe — holy  fear 
— hatred  to  sin  ;  and  lead  us  to  unfeigned 
repentance  and  faith  in  the  Lord  Jesus 
Christ. 

2.  Here  the  Christian  should  find  reason 
for  acquiescence  in  all  the  divine  pro- 
cedure. 

3.  The  subject  is  fraught  with  indescri- 
bable terror  to  the  impenitent  sinner. 


TRUTH  AND   FAITHFULNESS   OF  GOD. 
"  A  God  of  truth." — Deut.  xxxii.  4. 

By  truth  in  Deity,  we  mean  that  vera- 
city of  character  and  faithfulness  of  con- 
duct by  which  he  is  what  his  word  repre- 
sents, and  never  acts  contrary  to  his  own 
engagements.     A  pure  and  just  God  must 
also   be   faithful   and   true.     Some  of  the 
ancients,  with   very  imperfect   notions  of 
God's  character  and  glory,  yet  supposed  I 
him  to  be  clothed  in  the  attribute  of  truth.  I 
Hence  one  said,  "  that  truth  is  so  great  a  | 
perfection  of  God,  that  if  he  should  render 
himself  visible  unto  men,  he  would  choose 


light  for  his  body  and  truth  for  his  soul." 
And  it  was  common  for  the  most  enlight- 
ened to  describe  their  superior  gods,  as 
doing  good  to  mankind  and  "  speaking  the 
truth."  God  has  given  a  full  revelation 
of  this  perfection  in  his  holy  word — to 
Moses  he  proclaimed  himself  abundant  in 
goodness  and  truth — he  is  said  to  "  keep 
truth  for  ever." — "  Thy  mercy  is  great 
unto  the  heavens,  and  thy  truth  unto  the 
clouds."     Now  we  observe, 

I.  God  is  true  and   faithful  in  the 

REVELATION     HE     HAS     GIVEN     OF    HIS    OWN 

CHARACTER  AND  PERFECTIONS.  In  the  Spirit- 
uality of  his  essence — in  the  eternity  of  his 
self-existence — in  the  almightiness  of  his 
power — in  the  immensity  of  his  knowledge 
— in  the  ubiquity  of  his  person — and  in  all 
his  holy,  righteous,  benevolent,  merciful, 
and  gracious  moral  perfections.  We  have 
no  reason  to  doubt  the  testimony  God  hath 
given  of  himself. 

II.  God  is  faithful  and  true  as- it  re- 
gards THE  description  HE  HATH  FURNISHED 

OF  HIS  WORKS.  In  the  records  of  scripture 
we  have  an  account  of  our  world's  crea- 
tion. Genesis  i.  Now  there  is  nothing  ex- 
isting, in  the  works  of  nature  by  which 
doubt  is  thrown  upon  that  testimony — the 
state  and  the  laws  of  our  portion  of  the 
universe  would  tend  rather  to  the  establish- 
ment of  the  Mosaic  account  of  the  creation  ; 
the  same  remarks  apply  to  the  creation  and 
original  state  of  probation  of  our  first  pa- 
rents, the  entrance  of  sin,  &c. 

III.  God  is  true  and  faithful    as   tt 

REGARDS     his     DIVINE     PREDICTIONS.         The 

revelation  of  future  events  is  with  God 
alone — a  great  portion  of  the  word  of  God 
is  formed  of  these  predictions — our  appeal 
must  be  to  those  of  the  past.  Hence  we 
might  refer  to  the  destruction  of  the  old 
world,  as  revealed  to  Noah — the  extensive 
posterity  of  Abraham — the  future  state,  &c. 
of  the  various  tribes — their  possession  of 
the  land  of  Canaan — their  captivities,  sins, 
and  final  dispersion  among  the  nations  of 
the  earth.  So  also  those  prophecies  which 
regarded  Egypt,  Tyre,  Nineveh,  Baby- 
lon, &,c.  &c. — especially  those  prophecies 
which  have  gracious  respect  to  the  world's 
Redeemer — the  time,  the  place,  the  man- 
ner of  his  advent — his  ministry,  offices, 
work,  sufferings,  death,  resurrection,  and 
glory.  We  may  just  add  the  predictions 
published  in  the  visions  of  John,  regarding 
the  Asiatic  churches,  &c.  &c. 


THE  GOODNESS  OF  GOD. 


33 


IV.  God  is  faithful  and  true  in  his 

DECLARATIONS  AND  PROMISES.    HoW  this  waS 

insisted  upon  by  Moses,  and  Joshua,  and 
Solomon,  Deuteronomy  vii.  9,  Joshua  xxiii. 
4,  1  Kings  viii.  56  ;  see  also  Psalm  cxlvi. 
6.  This  subject  is  so  rich  in  illustration 
as  to  render  choice  of  incidents  difficult. 
We  see  it  in  the  promissory  engagement 
with  Abraham  as  it  regarded  his  son — to 
Moses  as  it  regarded  the  deliverance  of  his 
people,  &c. — to  Israel  often  as  it  regarded 
his  protection  and  guardian  care — to  the 
world,  as  it  regarded  the  appearance  of  his 
own  Son — by  Jesus  too,  as  it  respected  the 
outpouring  of  the  Spirit — also  as  it  regards 
the  progress  of  divine  truth,  and  the  con- 
tinuance of  his  church  in  the  world.  So 
also  how  the  experience  of  all  Christians 
will  amply  corroborate  the  truth  of  God — 
in  forgiving  their  sins,  renewing  their 
hearts,  giving  needful  grace,  delivering 
from  evil,  hearing  their  prayers,  accepting 
their  offerings,  and  in  communicating  rich 
and  unspeakable  consolation  to  their  souls. 

V.  God  is  faithful  and  true  in  the 

EXECUTION    OF    HIS    THREATENINGS.       In    the 

spiritual  death  and  in  the  ultimate  bodily 
dissolution  of  our  first  parents — in  the  dis- 
astrous results  of  the  flood — in  the  excision 
of  the  Jews  as  a  nation  from  their  position 
and  favor,  &c. — and  often  in  the  premoni- 
tory woes  and  misery  of  his  incorrigible 
enemies,  he  has  threatened  to  drive  the 
wicked  away  in  his  wickedness,  and  how 
often  has  it  been  realized  to  the  very  letter  ! 
Haman,  Belshazzar,  Herod,  are  a  few  of 
the  many  proofs  of  its  confirmation.  This 
will  be  awfully  exhibited  in  the  everlast- 
ing banishment  of  the  wicked  in  the  judg- 
ment of  the  last  day. 

OBSERVATIONS. 

If  God  is  clothed  in  faithfulness  and 
truth, 

1.  Then  we  ought,  implicitly  to  believe  his 
word.  His  word  is  the  brightest  reflection 
of  his  mind,  and  every  saying,  whether  of 
comfort  or  terror,  must  come  to  pass.  Then 
acceptable  faith  in  God  has  respect  to  all 
he  hath  spoken. 

2.  This  subject  is  fraught  with  matter  of 
greatest  joy  to  the  Christian.  All  the  declar- 
ations of  mercy  and  goodness,  and  all  the 
promises  of  grace  and  love,  are  yea  and 
amen.  Not  one  shall  fail,  and  that  because 
God  is  faithful  and  true  : 


"  His  truth  shall  firm,  unshaken  stay, 
When  heaven  and  earth  have  passed  away." 

3.  We  see  the  spirit  which  will  distinguish 
the  true  saint.  He  will  be  the  recipient 
and  reflector  of  God's  truth.  He  will  speak 
only  truth — love  the  truth — walk  in  the 
truth — diffuse  the  truth. 

4.  By  the  truth  of  God  we  should  urge 
sinners  to  fee  from  the  wrath  to  come.  God 
is  not  a  man  that  he  should  lie,  or  the  son 
of  man  that  he  should  repent.  Heaven 
and  hell  will  bear  witness  to  his  truth  for- 


THE  GOODNESS  OF  GOD. 

"  I  will  make  all  my  goodness  to  pass  before 
thee." — ExoD.  xxxiii.l9. 

By  goodness  we  mean  the  benevolence 
of  God — that  disposition  of  Deity  which 
causes  him  to  delight  in  making  his  crea- 
tures happy.  This  is  not  so  much  an  at- 
tribute of  Deity  as  it  is  his  essential  nature, 
"  For  God  is  love ;"  pure,  unmixed,  infi- 
nite love.  Goodness,  therefore,  is  rather 
the  essential  being  and  character  of  God. 
To  this  our  attention  is  often  invited  in  the 
pages  of  revelation — "  O  taste  and  see  that 
the  Lord  is  good."  How  great  is  his  good- 
ness— "  Thy  people  delighted  themselves 
in  thy  great  goodness."  "  Thou  prevent- 
est  with  the  blessings  of  thy  goodness." 
"  My  people  shall  be  satisfied  with  my 
goodness,  saith  the  Lord."  And  in  the 
text,  "  I  will  make  my  goodness  to  pass 
before  thee."     Let  us  consider  goodness, 

I.  In  reference  to  the  divine  char- 
acter. 

II.  The  manifestation  of  his  goodness 
TO  his  creatures. 

I.  Let  us  consider  goodness  in  refer- 
ence TO  THE  divine  CHARACTER.  We  re- 
mark, 

1.  That  God  is  originally  and  essentially 
good.  The  goodness  of  God  is  not  derived  ; 
but  is  the  very  nature,  essence,  and  habit 
of  his  blessed  character.  He  is  the  fount- 
ain, the  spring,  and  source  of  all  goodness. 
He  is  essentially  good  as  he  is  essentially 
God. 

2.  God  is  absolutely  good.  In  him  there 
is  no  mixture  of  evil — no  dark  shades  of 
malevolence,  or,  in  the  words  of  inspira- 

I  tion,  "  No  darkness  at  all."    Just  as  he  is 


34 


SKETCHES  OF  SERMONS 


absolutely  wise,  and  almighty,  and  inde- 
pendent, so  he  is  perfectly  and  absolutely 
good. 

3.  He  is  infinitely  good.  Good  in  the 
most  immense  degree.  His  goodness  can- 
not be  measured  or  circumscribed.  It  is 
as  vast  and  boundless  as  his  essence.  All 
the  goodness  existing  in  angels,  and  beati- 
fied saints,  and  the  godly  on  earth,  is  but 
as  a  drop  from  the  ocean,  or  as  a  ray  of 
light  to  the  beams  of  noonday  splendor, 
cornpared  with  the  richness  and  abundance 
of  the  goodness  of  God.    Therefore,  God  is, 

4.  Incomprehensihiy  good.  We  cannot 
possibly  conceive  of  that  which  is  infinite, 
so  that  the  goodness  of  God  is  higher  than 
all  ourthoughts — "  The  breadth,  and  length, 
and  depth,  and  height  of  the  love  of  God 
passeth  knowledge,"  Eph   iii.  19. 

5.  God  is  immutably  good.  In  him  there 
is  no  variableness  or  shadow  of  turning. 
His  goodness  cannot  be  afTected  either  by 
addition  or  diminution  ;  and  this  immuta- 
bility of  goodness  is  from  everlasting  to 
everlasting  ;  strictly  and  properly  eternal, 
even  as  God  is  eternal.     But  consider, 

II.  The  manifestation  of  his  goodness 
TO  HIS  CREATURES.  He  Said  to  Moses,  "  I 
will  make  my  goodness  to  pass  before  thee." 
The  goodness  of  God  may  be  considered, 

1.  In  its  general  manifestation.  In  this 
sense  the  whole  earth  is  full  of  it.  He  is 
good  to  all ;  he  careth  and  provideth  for 
every  living  thing  ;  he  openeth  his  benefi- 
cent hand,  and  all  his  creatures  are  sup- 
plied with  needful  good.  Psalms  xxxvi.  6  ; 
cxlv.  15,  16  ;  civ.  21,  &c.  Now,  of  this 
general  goodness  man  highly  participates. 
The  resources  of  creation  are  all  for  him  ; 
the  numberless  blessings  with  which  this 
world  is  crowded  are  given  to  him.  Every 
sense  is  met  with  corresponding  enjoyment, 
every  reasonable  desire  by  the  riches  of 
God's  bounty.  His  own  frame,  and  the  con- 
stitution of  his  own  mind,  are  all  adapted 
for  enjoyment.  Even  his  pains  are  moni- 
tors to  warn  him  of  his  approaching  peril ; 
and  for  his  maladies,  both  the  surface  and 
the  interior  of  the  earth  are  full  of  healing 
remedies.  Now,  this  general  goodness  of 
God,  like  the  atmosphere,  extends  to  the 
whole  earth,  and  to  every  living  thing. 

2.  GofZ's  special  goodness  is  displayed  to 
the  objects  of  his  divine  complacency.  How 
it  was  manifest  to  our  first  parents  in  Eden  ! 
What  dignity,  felicity,  and  blessedness  it 
conferred !     How  richly  it  is  manifested  to 


the  glorified  spirits  and  angels  above  !  The 
bright  effulgent  beams  of  glory  surround 
them — they  drink  of  the  rivers  of  his  plea- 
sure. At  God's  right  hand,  as  the  peculiar 
provision  of  his  spiritual  goodness,  is  ful- 
ness of  joy,  and  pleasures  forevermore. 

3.  But  the  brightest  displays  of  the  divine 
goodness  were  manifested  in  the  jvorld's  re- 
demption. This  was  the  overflowing  spring- 
tide of  divine  goodness,  in  which  all  the 
attributes  of  Deity  were  co-sharers  in  the 
wondrous  work.  "  God  so  loved  the  world," 
&c.  "  He  spared  not  his  own  Son,"  &c. 
Laid  upon  the  Son  of  his  highest  delights 
the  sin  of  the  world.  No  previous  devel- 
opment of  goodness  had  startled  angels,  but 
this  overpowered  even  their  benevolent  con- 
ceptions : — 

"  The  first  archangel  never  saw 
So  much  of  God  before." 

OBSERVATIONS. 

1.  Goodness  is  that  quality,  or  nature  of 
God,  in  which  he  comes  especially  near  to 
us.  His  grandeur  might  overawe  us,  his 
power  alarm,  his  holiness  overwhelm  ;  but 
in  the  habiliments  of  goodness  he  comes 
near  to  us  as  our  Father.  Here  we  may 
behold  him  as  he  passes  by,  and  not  be 
consumed. 

2.  God  in  his  goodness  also  draics  man 
near  to  himself.  We  now  contemplate  him 
with  confidence.  We  may  speak  and  com- 
mune. His  goodness  should  attract  us  to 
him — bind  our  hearts  to  him — fill  us  with 
love  to  him — cause  our  hearts  to  overflow 
with  grateful  praise. 

3.  God  in  his  goodness  should  he  the  ob- 
ject of  our  imitation.  We  "should  be  fol- 
lowers of  God  as  dear  children — imbibe  his 
spirit — evince  the  divine  nature  within  us. 


THE  GOODNESS  OF  GOD  TO  HIS  SAINTS 

"  Oil,  how  great  is  thy  goodness,  which  thou 
hast  laid  up  for  them  that  fear  thee !" — Psalm 
xxxi.  19. 

God's  goodness  fills  creation.  It  distin- 
guishes  all  his  works,  and  is  the  grand 
principle  of  his  universal  government. 
Only  the  obstinately  rebellious  deprive 
themselves  of  its  rich  blessings ;  and  in 
this  life  even  the  unbelieving  and  wicked 
enjoy  the  tokens  of  his  unlimited  benevo- 
lence.    But  it  is  a  most  consolitary  doc- 


THE  GOODNESS  OF  GOD  TO  HIS  SAINTS. 


35 


trine  that  he  is  especially  good  to  his  saints, 
to  those  who  know  his  name,  and  put  their 
trust  in  him.  These  partake  of  that  good- 
ness which  includes  the  divine  complacency 
and  delight.  Hence  the  appropriate  lan- 
guage of  the  text,  "  How  great  is  thy 
goodness  which  thou  hast  laid  up,"  &.c. 
God's  especial  and  abundant  goodness  is 
laid  up  for  his  people, 

I.  In  the  counsels  of  his  love.  God's 
affections  and  delights  were  with  his  peo- 
ple before  the  world  was.  He  predeter- 
mined the  privileges  they  should  possess, 
and  the  blessings  they  should  enjoy. 
Hence,  in  the  prospective  designs  of  Jeho- 
vah, his  kindness,  and  mercy,  and  grace, 
were  treasured  up  for  all  who  should  obey 
the  truth,  and  believe  in  his  name.  It  is 
laid  up, 

II.  In  the  fulness  of  his  word.  God's 
word  is  designed  for  the  illumination  and 
direction  of  mankind.  It  is  for  the  benefit 
of  the  whole  human  race.  But  its  precious 
promises,  its  rich  consolations,  its  sweet  as- 
surances, its  refreshing  counsels,  its  hal- 
lowed instructions,  are  only  efficiently  en- 
joyed by  them  that  fear  him.  Others  may 
read,  and  admire,  and  be  informed  ;  but  the 
saint  digests,  meditates,  and  delights  in  it, 
even  as  one  who  rejoiceth  in  great  spoil. 
And  who  can  tell  the  goodness  which  is 
treasured  up  here : — 

"  It  sweetly  cheers  our  drooping  hearts 
In  this  dark  vale  of  tears  ; 
Life,  light,  and  joy,  it  still  imparts, 
And  quells  our  rising  fears." 

This  goodness  is  laid  up, 

III.  In  the  well-ordered  covenant. 
That  covenant  of  mercy  and  grace  ratified 
by  the  inexpressibly  precious  blood  of  the 
cross  ;  that  new  and  better  covenant,  of 
which  Jesus  is  the  adorable  mediator.  The 
blessings  of  this  covenant  include — the 
saint's  high  and  celestial  calling — his  jus- 
tification and  remission  of  sins — his  accept- 
ance and  peace  with  God — his  adoption 
into  the  divine  family — his  perseverance 
and  continuance  in  the  knowledge  and  love 
of  God — his  triumphant  death,  bliss,  final 
resurrection,  and  everlasting  glory.  Thus, 
exhaustless  blessings  are  laid  up  in  this 
covenant  for  them  that  fear  him. 

IV.  In  the  fulness  of  the  Mediator. 
In  Jesus  all  fulness  dwells.  He  is  full  of 
grace  and  truth  ;  and  this  fulness,  both  of 
wisdom  and  love,  is  for  the  benefit  of  them 


that  fear  him.  It  is  only  believers  who 
receive  out  of  this  fulness.  They  appro- 
priate its  riches  by  the  exercise  of  contin- 
uous living  faith.  Now,  this  divine  good- 
ness, treasured  up  in  Christ,  comprehends 
all  spiritual  blessings  ;  grace  sufficient  for 
all  the  exigencies  of  his  people ;  that  by 
which  they  have  ability  for  every  duty, 
comfort  in  every  trouble,  and  deliverance 
from  every  peril.  Christ  Jesus  is  the  grand 
depository  of  all  needful  good  for  them  that 
fear  him.     God's  goodness  is  also  laid  up, 

V.  In  the  arrangebients  of  a  benig- 
nant providence.  God's  kindly  regards 
are  identified  with  all  the  dispensations  of 
his  moral  government.  His  dominion  is  an 
especial  source  of  joy  and  gladness  to  his 
people ;  his  providential  goodness  respects 
all  that  the  godly  man  is,  and  has.  It  in- 
cludes the  exercise  of  the  divine  benignity 
to  his  family  and  dwelling — the  divine  care 
of  his  health  and  life — the  divine  blessing 
upon  his  basket  and  store — the  divine  di- 
rection of  his  steps.  All  the  Lord's  ways 
of  providence  are  gracious  and  merciful  to 
them  that  fear  him.  "  The  Lord  is  their 
shepherd,"  &c.  I  observe  that  the  good- 
ness of  the  Lord  is  laid  up, 

VI.  In  the  eternal  resources  of  glory. 
The  treasures  of  grace  are  infinite  and  in- 
exhaustible ;  how,  then,  shall  we  describe 
the  riches  of  everlasting  life  ?  God  has  laid 
up  dignified  crowns — exalted  thrones — 
princely  sceptres — boundless  inheritances- 
floods  of  meridian,  celestial  light — and 
oceans  of  unutterable  felicity.  A  personal 
knowledge,  an  adequate  power  of  contem- 
plation,  with  a  large,  copious,  and  clear 
ability  of  expression,  are  wanting  to  speak 
rightly  of  the  eternal  goodness  which  God 
has  laid  up,  &c. 

APPLICATION. 

Let  the  subject  be  a  test, 

1.  Of  character.  Do  we  fear  God  with 
a  holy,  filial,  affectionate  feeling  of  rever- 
ence and  delight  in  him  ?  Our  subject  is 
limited  to  this  class,  and  to  this  only.  Let 
the  subject, 

2.  Be  a  source  of  encouragement.  To 
the  seeking  sinner  and  penitent  inquirer. 
O  yes !  to  these  we  preach  a  God  of  infi- 
nite goodness,  and  one  who  ever  waits  to 
be  gracious  to  the  lowly  and  contrite,  and 
such  as  tremble  at  his  word.  Let  the  sub- 
ject  fill  with  consolation, 

3.  The  hearts  of  the  righteous.     How  ex- 


36 


SKETCHES  OF  SERMONS 


alted  your  state,  how  rich  your  privileges, 
how  full,  and  sure,  and  exhaustless  your 
enjoyments  !  Poor  in  yourselves,  how  rich 
in  God's  love  !  Pilgrims  in  the  world,  yet 
how  enrapturing  the  hope  of  enjoying  all 
that  God  has  laid  up  for  you  in  the  land  of 
bliss  that  is  afar  off ! 


EXCELLENCY   OF    GOD'S    LOVING. 
KINDNESS. 

"  How  excellent  is  thy  loving-kindness,  O  God  ! 
therefore  the  children  of  men  put  their  trust  under 
tiie  shadow  of  thy  wings." — Psalm  xxxvi.  7. 

True  religion  consists  in  knowing  God 
— loving  God — enjoying  God — praising 
God.  How  all  these  traits  are  exhibited 
in  the  character  of  the  psalmist — how 
adapted  to  guide,  cheer,  and  strengthen  the 
godly  in  all  generations  !     Observe, 

I.  The  pious  exclamation. 

II.  The  inference  drawn  from  it. 

I.  The  pious  exclamation.  "  How  ex- 
cellent," &c.  "  Loving-kindness,"  God's 
kindness,  flowing  from  love.  One  the 
source  of  the  other — God  is  love.  This  is 
his  essential  nature,  pure  unmixed  good- 
ness. Thou  art  good  and  thou  doest  good. 
Now  this  is  evidenced  in  the  kindness  of 
God  towards  us.  It  is  seen  in  the  world 
we  inhabit.  The  earth  is  full  of  the  kind- 
ness, &c.  In  the  government  of  God,  all 
is  governed  by  the  laws  of  righteous  good- 
ness. Especially  in  the  world's  redemp- 
tion, Titus  iii.  4.  Also  in  the  gracious 
dealings  of  God  with  his  people  in  their 
conversion,  regeneration,  sanctification, 
comfort,  &c.  But  the  excellency  of  the 
loving-kindness  of  God  is  the  subject  of  the 
psalmist's  exclamation  ;  "  How  excellent," 

(1.)  In  its  infinitude — passeth  knowledge. 
(2.)  In  its  freeness — pure  grace. 
(3.)  In  its  superior  and    present  sweet- 
ness. 

(4,)  In  its  unchangeableness. 
(5.)  In  its  perpetuity. 

II.  The  inference  drawn  from  it. 
"  Therefore  the  children  of  men,"  &c. 
That  is,  the  pious  of  mankind.  Many  are 
godless,  careless,  &c.  "  They  that  know 
thy  name,"  &c, 

1.  Their  peril  is  supposed.  Danger  from 
men,  fallen  spirits,  storms  and  tempests, 

2,  God  is  their  refuge.     Shadow  of  thy 


wings — figure  of  the  hen,  or  perhaps  the 
wings  of  the  cherubim,  which  covered  the 
mercy-seat.     How  secure,  &c. 

3.  Confidence  and  trust  are  expressed. 
Fly  to  God — dwell  in  God — the  name  of 
God,  &c.  In  temptation,  affliction,  death, 
&c. 

application. 

1.  How  God  should  be  adored  and  loved ! 

2.  Our  happy  privilege.     Invites, 

3.  Sinners  to  come  to  it. 


MERCY  OF  GOD. 

"  Unto  thee,  O  Lord,  belongeth  mercy." — Psalm 
Ixii.  12. 

One  of  the  most  intere.sting  characteris- 
tics  of  the  Deity  to  fallen  man  is  that  of 
mercy.  Angels  may  have  noon-tide  bless- 
edness from  the  exercise  of  the  divine  good- 
ness. But  sinful  dust  and  ashes  over- 
whelmed with  the  misery  of  their  state,  re- 
quire the  interposition  of  mercy.  Mercy 
in  a  certain  sense  may  be  considered  a 
modification  of  the  divine  goodness,  having 
for  its  objects,  the  guilty  and  the  miserable. 
It  differs  from  pity,  as  that  may  be  called 
forth  by  the  wretchedness  of  those  who 
have  had  no  share  in  procuring  their  adver- 
sities. But  mercy  regards  its  objects  as 
miserable  through  their  own  personal  guilt, 
and  voluntary  transgression.  How  delight- 
ful that  the  great  and  august  Being  we  have 
been  contemplating  as  holy,  and  just,  and 
true,  that  unto  him  in  an  especial  and  infi- 
nite degree  belongeth  mercy  !  We  might 
argue  the  divine  mercifulness,  from  the 
benevolence  of  God,  from  the  impress  on 
the  human  conscience  as  to  its  excellency, 
and  from  the  bounty  which  he  is  continu- 
ally bestowing  on  the  ungodly.  But  let  us 
look  at  it,  as  it  is  resplendently  exhibited 
in  the  volume  of  eternal  truth.     Notice, 

I.  The  declarations  and  descriptions 
OF  the  divine  mercy  with  which  the 
HOLY  scriptures  ABOUND,  He  is  the 
"  Lord  God  merciful ;"  "  Keeping  mercy 
forHhousands."  His  mercifulness  is  said 
to  reach  the  heavens.  He  is  "  of  great 
mercy;"  "The  Father  of  mercies;" 
"The  God  of  all  mercy."  He  is  repre- 
sented, as  "  rich  in  mercy  ;"  that  he  "  de- 
lighteth  in  mercy."  We  read  of  "  his  ten. 
der  mercy."     "  The  multitude  of  his  mer- 


FORBEARANCE  AND  LONG-SUFFERING  OF  GOD. 


37 


cies."  His  mei'cies  are  said  to  be  "  over 
all  his  works,"  "  and  his  mercy  is  from 
everlasting  to  everlasting."  And  it  is  re- 
itei-ated  in  his  word,  that  his  "  mercy  en- 
dureth  for  ever." 

II.  Notice  some  of  the  exercises  of 
THE  DIVINE  MERCY.  It  triumphed  in  the 
day  of  man's  apostacy  and  ruin.  It  was 
exercised  towards  the  most  notorious  sin- 
ners both  in  the  Old  and  New  Testament 
times.  Manasseh,  Nebuchadnezzar,  the 
woman  who  was  a  sinner,  the  dying  thief, 
Saul  of  Tarsus.  To  the  inhabitants  of 
Nineveh,  and  to  the  sinners  at  Jerusalem. 
These  are  but  a  few  out  of  the  many  in- 
stances of  the  exercise  of  the  divine  mercy. 
Observe, 

III.  The  embodyment  of  the   divine 

MERCY    IN    THE    PERSON    OF    THE  REDEEMER. 

He  is  emphatically  "  the  mercy  promised 
to  the  fathers."  His  mission  was  one  of 
pure  mercy.  His  incarnation  was  the  ad- 
vent of  mercy.  His  offices  were  all  iden- 
tified with  the  intentions  of  mercy.  His 
doctrines  were  doctrines  of  mercy.  His 
invitations,  yea,  and  even  his  warnings, 
were  the  rich  displays  of  his  mercy.  His 
work  in  all  its  variety  of  duties  was  one 
great  work  of  mercy.  His  miracles  were 
miracles  of  mercy.  His  sufferings  and 
death  were  for  the  opening  of  a  wide  and 
deep  channel  of  mercy.  His  resurrection, 
and  ascension,  and  pleading  in  heaven,  are 
all  essential  to  the  communication  of  the  di- 
vine mercy. 

IV.  The  publication  of  mercy  in  the 

GLAD    tidings   OF    THE    GOSPEL.        The    gOS- 

pel  is  the  grand  amnesty  between  God  and 
a  rebellious  world ;  the  revelation  of  his 
mercy  in  and  through  Jesus  Christ.  How 
merciful  its  provision — how  merciful  its 
addresses — how  merciful  its  conditions — 
how  free  and  universal  is  the  mercy  offer- 
ed in  the  gospel !  How  vast  the  blessings 
of  mercy  which  it  publisheth  !  Mercy  for- 
giving, —  healing,  —  renewing,  —  sanctify- 
ing,—  comforting,  —  preserving,  —  sustain- 
ing,— upholding, — restraining, — and  final- 
ly bestowing  the  crown  of  eternal  life. 
Salvation  in  its  origin,  progress,  and  con- 
summation, is  entirely  of  the  divine  mercy. 

remarks. 

1.  The  mercy  of  God  is  exercised  in 
strict  harmony  with  justice  and  holiness. 
It  has  been  pertinently  said,  that  justice 
seeks  a  fit  object,  mercy  a  fit  occasion. 


Justice  looks  to  what  is  deserved,  mercy 
to  what  is  needed.  Justice  is  never  exer- 
cised unmercifully,  nor  mercy  unjustly. 
God  is  infinitely  just  in  puni«hing  the  in- 
corrigible, and  infinitely  merciful  in  par- 
doning the  penitent  sinner.  There  is  no 
clashing  of  interests  in  the  exercise  of  the 
attributes  of  Deity. 

2.  We  observe  all  men  are  the  objects 
of  the  divine  mercy.  Equally  needing  it, 
and  to  whom  it  is  equally  announced.  In 
a  state  of  nature,  guilt  is  the  condition  of 
every  man;  from  the  most  moral  to  the  most 
debased,  and  all  must  therefore  have  re- 
course to  the  fountain  which  mercy  has 
opened  for  sin  and  uncleanness.  As  it  is 
with  sinners,  so  is  it  with  saints.  None 
are  too  holy  to  dispense  with  mercy.  It 
must  be  by  the  exercise  of  divine  mercy 
that  their  salvation  must  be  carried  on  from 
the  foundation-stone,  to  the  completion  of 
the  superstructure. 

3.  Mercy  flows  to  all  men  through  the 
same  channel.  God  is  merciful  to  no  man 
abstractedly  and  alone,  but  to  all  through 
the  mediation  of  the  better  and  merciful 
covenant.  In  Christ  mercy  rejoiceth 
against  judgment.  •  In  him  "  mercy  and 
truth  met  together,  and  righteousness  and 
peace  kissed  each  other." 

4.  The  mercy  of  God  is  ever  associated 
with  believing  penitence  and  prayer.  A 
penitence  which  is  the  forsaking  of  all  sin, 
and  the  lowly  returning  of  the  soul  to  God. 
"  Let  the  wicked  forsake  his  ways,"  &c. 
"  Whosoever  confesseth  and  forsaketh  his 
sin  shall  find  mercy."  How  appropriate 
then  the  prayer  of  the  psalmist,  "  Have 
mercy  upon  me,  O  God."  And  of  the  pub- 
lican,  "  God  be  merciful  to  me  a  sinner." 

5.  The  divine  mercy  towards  us  must 
be  the  model  of  our  mercy  towards  our 
fellow-men;  see  Matt.  vi.  14,  also  xviii. 
28,  &c. 

6.  The  divine  mercy  will  be  celebrated 
in  the  anthems  of  the  redeemed  forever 
and  ever. 


FORBEARANCE  AND  LONG-SUFFERING 
OF  GOD. 

"  Forbearance  and  long-suffering." — Rom.  ii.  4. 

Mercy  extended  to  guilty  and  impenitent 
sinners  is  long-suffering.  Mercy  restrain- 
ing justly  deserved  wrath  is  forbearance- 


38 


SKETCHES  OF  SERMONS. 


Both  of  these  are  attributed  to  God  in  his 
holy  word.  Both  forbearance  and  long- 
suffering  are  also  inseparable  from  the 
patience  of  God,  Rom.  xv.  5.  The  text 
refers  us  to  the  riches  of  the  forbearance 
and  long-suffering  of  God.  God  abounds 
in  these,  is  full  of  them,  just  as  he  abounds 
and  overflows  in  mercy  and  goodness.  Let 
us  notice, 

I.  In  what  the  forbearance  and  long- 
suffering  OF  God  consist. 

II.  The  principles  on  which  they  are 

GROUNDED. 

III.  The  exhibitions  which  have  been 
GIVEN  TO  mankind.     And, 

IV.  The  lessons  which  they  teach  us. 
We  ask  then, 

I.  In  what  the  forbearance  and  long- 
suffering  OF  God  consist.     Notice, 

1.  The  objects  of  forbearance  and  long- 
suffering.  These  are  sinful  men.  They 
are  not  necessary  to  holy,  obedient  beings. 
All  sin  deserves  punishment,  the  punish- 
ment of  death.  But  sinners  live  in  the 
midst  of  their  sins,  often  for  years  up- 
on years  of  uninterrupted  transgression. 
Wherefore  do  the  wicked  thus  live  ?  The 
answer  is  found  in  the  forbearance  and 
long-suffering  of  God.  He  is  slow  to  an- 
ger, unwilling  to  punish,  and  delighteth  in 
mercy.  Not  only  unconverted  men,  but 
even  the  children  of  God  are  also  the  ob- 
jects of  the  divine  forbearance.  Their 
manifold  infirmities,  their  numerous  back- 
slidings,  their  dulness  and  slothfulness  in 
his  service  ;  their  barrenness  in  the  virtues 
and  graces  of  holiness.  All  these  require 
the  extension  of  God's  forbearance  and 
long-suffering. 

2.  In  what  way  are  forbearance  and  long- 
svffering  exercised  ?  In  the  suspension  of 
deserved  punishment, — in  their  continu- 
ance in  a  state  of  probation, — in  the  supply 
of  the  divine  bounties  in  the  midst  of  their 
guiltiness, — in  the  invitations  and  means 
of  grace  which  are  employed  for  their  re- 
storation to  God. 

II.  The  principles  on  which  they  are 
grounded.  They  are  not  to  be  confound- 
ed with  the  indifference  which  some  as- 
cribe to  Deity  ;  nor  to  his  disregard  of  the 
moral  character  and  condition  of  his  crea- 
tures.    But, 

1.  To  the  mercifulness  of  his  nature.  He 
is  rich  in  compassion,  and  he  commiserates 
the  woful  condition  of  sinful  men.     He 


sincerely  desires  their  well-being  and  sal- 
vation. He  has  demonstrated  how  he  loves 
their  souls,  in  the  provisions  of  redemption, 
and  thus  he  exercises  long-suffering  towards 
them. 

2.  To  the  poimr  tvhich  he  ever  possesses 
to  punish.  By  the  exercise  of  forbearance, 
&c.  the  sinner  does  not  thereby  acquire  a 
power  to  evade  the  threatened  and  justly 
deserved  punishment.  The  sinner  is  every 
moment  before  him,  always  within  his 
power  ;  at  any  instant,  therefore,  he  has 
only  to  will,  and  the  probation  of  the  sin- 
ner ends,  and  his  everlasting  misery  com- 
mences. 

3.  On  his  knowledge  of  the  ultimate  effi- 
ciency of  the  means  he  employs.  All  the 
saints  in  heaven  have  been,  both  before  and 
after  their  conversion,  the  subjects  of  the 
divine  forbearance.  How  he  had  exercised 
his  long-suffering  to  Manasseh,  before  the 
great  and  gracious  end  was  accomplished  ! 
How  to  the  dying  malefactor,  &c.  How 
to  the  inhabitants  of  Jerusalem.  How  to 
the  persecuting  Saul,  &c.,  &c. 

4.  On  the  principle  of  displaying  his  jus- 
tice before  assembled  worlds  on  the  last  day. 
By  this  forbearance  of  God  the  sinner  is 
left  without  excuse  ;  thus  every  mouth  will 
be  stopped  ;  like  the  man  without  the  wed- 
ding garment,  they  must  be  speechless. 
Thus  God  will  appear  as  the  righteous 
governor  of  the  world,  and  as  the  just  judge 
of  his  accountable  creatures. 

5.  On  the  subserviency  even  of  the  wicked 
to  the  purposes  of  his  providence.  The 
wicked  are  often  God's  sword.  He  some- 
times employs  pestilence,  and  earthquake, 
and  storms,  to  fulfil  his  will  in  the  infini- 
tude of  his  righteous  judgments.  But  he 
also  often  allows  the  wrath  of  man  and  the 
cruelty  of  man  to  be  exercised  in  punish- 
ing one  class  of  the  guilty,  and  thus  also 
to  fill  up  their  own  iniquitous  cup.  By 
his  forbearance  also  to  the  vilest  of  man- 
kind, his  people  are  tried  and  tested,  their 
example  and  spirit  also  shine  more  re- 
splendently,   and   an  opportunity  is  given 

for  the  maturity  of  the  divine  image  within  . 
them.  In  the  world  his  people  are  to  show  I 
forth  the  praises  of  him  who  has  delivered  ^ 
them  from  its  sinful  influence  and  spirit. 

III.  Observe  the  exhibitions  which 
God  has  given  to  mankind  of  his  for- 
bearance AND  long-suffering.  One  hun- 
dred and  twenty  years  after  the  total  de- 
pravity of  the  old  world,  were  its  guilty 


PRACTICAL  APPLICATION  OF  THE  DIVINE  OMNIPOTENCE. 


39 


inhabitants  spared,  1  Pet.  iii.  20.  It  was 
greatly  displayed  to  the  despotical  Pharaoh. 
Wrath  was  restrained  in  the  case  of"  the 
Amorites,  until  their  cup  became  full.  For 
almost  countless  ages  they  have  shone  to- 
wards idolatrous  lands,  Hindoston,  China, 
&c.  They  are  exhibited  daily  to  notorious 
and  aged  transgressors.  Every  living  be- 
ing is  a  monument  of  God's  forbearance 
and  long-suffering.     Consider  then, 

IV.  The  lessons  which  they  teach  us. 

1.  The  benevolent  character  of  God.  How 
truly  is  it  manifest  that  God  is  love  !  How 
conspicuous  does  his  goodness  shine  forth ! 
How  true  that  his  tender  mercy  is  over  all 
his  works! 

2.  The  grateful  love  which  God  justly 
claims.  Is  it  too  much  that  the  blessed  God 
demands  the  grateful  affections  of  the  heart, 
the  warmest  emotions  of  the  soul  1  If  every 
feeling  ascended  to  him  in  sacred,  delight- 
ful thanksgiving,  it  could  not  be  commen- 
surate to  his  long-suffering  and  forbearance 
towards  us. 

3.  The  i?nprovement  of  our  opportunities 
the  subject  suggests.  While  he  speaks  in 
mercy  let  us  hearken  and  obey,  for 

"  While  the  lamp  holds  out  to  burn, 
The  vilest  sinner  may  return." 

And  ought  he  not  ?  is  it  not  his  duty,  inter- 
est, salvation,  to  return  ? 

4.  The  riches  of  the  forbearance  and  long- 
suffering  of  God  may  be  exhausted.     For, 

"  Mercy  knows  the  appointed  bounds, 
And  turns  to  vengeance  there." 

When  once  the  master  of  the  feast  has  risen 
up  and  shut  to  the  door,  no  penitency  nor 
prayers,  no  agony  or  entreaty,  will  avail ; 
and  hell  will  be  lit  up  with  the  fearful,  un- 
bearable reflection  that  the  God  whose 
wrath  they  endure,  was  rich  in  forbearance 
and  long-sufterinff  even  towards  them. 


PRACTICAL  APPLICATION  OF  THE  DI- 
VINE OMNIPOTENCE. 

"  I  am  the  almighty  God  ;  walk  before  me,  and 
be  thou  perfect." — Genesis  xvii.  1. 

Abraham  was  one  of  the  most  conspicu- 
ous and  distinguished  saints  of  the  old  dis- 
pensation. In  all  respects  he  was  an  ex- 
traordinarily godly  man.  His  strong,  self 
denying  faith ;  his  prompt  obedience ;  his 


family  discipline  ;  his  power  in  prayer  ;  his 
intimacy  with  Jehovah.  Then  if  you  look 
at  him  as  the  father  of  the  faithful,  as  the 
root  of  the  Jewish  nation,  and  as  one  who 
stood  out  in  bold  and  holy  relief  as  a  wor- 
shipper of  the  true  God,  in  the  midst  of  ig- 
norance, superstition,  and  idolatry.  Our 
text  relates  to  the  revelation  God  made  to 
him  when  he  was  ninety  years  old.  Ob- 
serve, 

I.  The  attribute  claimed  by  Jehovah. 
"I  am  the  almighty  God."  This  passage 
has  been  rendered  God  all-sufficient.  Ei- 
ther representation  will  do.  Both  are  true, 
and  one  is  involved  in  the  other.  By  al- 
mightiness  in  Deity  we  mean  power  to  do 
whatsoever  he  desires  to  do.  Whatever  is 
fitting  for  a  holy,  wise,  and  good  being. 
He  cannot  sin,  nor  love  it ;  nor  deny  him- 
self. He  cannot  change,  &c.  He  can  do 
nothing  arguing  inconsistency  with  his  own 
blessed  perfections. 

1.  He  is  almighty  in  creation.  He  could 
create  an  infinity  of  worlds.  He  can  cre- 
ate without  difficulty — he  speaks,  and  it  is 
done.  The  stupendous  heavens  are  the 
works  of  his  fingers.  Had  he  pleased,  he 
could  have  raised  up  children  from  the 
stones,  &c.  to  Abraham.  How  sublime  is 
the  first  chapter  of  Genesis,  ver.  3-6,  and 
he  just  said  it.  His  word  gave  the  com- 
mand, and  matter  was  modified  and  ar- 
ranged, &c. 

2.  He  is  almighty  to  govern  and  uphold. 
"  He  upholdeth  all  things  by  the  word,'" 
&c.  It  may  be  said,  all  the  departments 
of  the  world  have  their  respective  laws. 
True,  but  they  are  his.  Go  from  link  to 
link,  to  the  highest  and  last,  and  that  is  in 
God's  hand.  "  He  doeth  according  to  his 
will  among  the  armies,"  &c.,  Job  xxvii.  7. 
But  in  the  government  of  all  things  he  has 
to  provide  for  every  existing  creature.  The 
intellectual  hosts  of  glory, — mankind,  every 
living  thing.  His  kingdom  ruleth  over  all. 
The  eyes  of  all  wait  on  him. 

3.  He  is  ahnighty  to  redee^n.  Redemp- 
tion is  represented  as  his  great  work.  His 
own  arm  brought  salvation.  He  made  bare 
his  holy  arm.  He  displayed  this  in  coun- 
teracting the  powers  of  hell.  In  removing 
the  mountains  of  opposition  and  difficulty, 
&c.  In  uniting  interests  which  appeared 
at  utter  variance,  and  in  opening  a  brilliant 
path-way  from  the  gates  of  hell  to  the  ce- 
lestial paradise  for  the  universal  family  of 
man. 


40 


SKETCHES  OF  SERMONS. 


"  'Twas  great  to  speak  a  world  from  naught, 
'Twas  greater  to  redeem." 

I  need  not  add  to  these  observations,  that 
he  is  therefore  God  all-sufficient.  Suffi- 
cient as  the  protection  of  his  saints ;  as  their 
support,  as  their  portion,  as  their  everlast- 
ing all.     Notice  then, 

II.  The  counsel  given.  "  Walk  before 
me,"  &c.     Now  this  counsel  implied, 

1 .  A  constant  recognition  of  God.  "  Be- 
fore me."  Remember  my  eyes  are  upon 
thee.  Thy  bed  and  path.  Remember  I 
am  ever  near  thee.  Thou  canst  not  evade, 
&c.  Keep  up  a  lively  sense  of  this.  It 
will  produce  holy,  vigilant  fear.  It  will 
produce  diligent  obedience.  It  will  pro- 
duce a  constant  desire  to  please  me.  It 
will  also  be  a  source  of  confidence.  The 
counsel  included, 

2.  Progression  in  the  divine  life.  "  Walk 
before  me."  Sometimes  we  must  stand 
still,  and  see  the  glory  of  God.  But  ex- 
perimental religion  is  truly  progressive. 
"  Speak  unto  the  children  of  Israel,"  &c. 
'•  Go  from  strength  to  strength,"  &c.  "  This 
one  thing  I  do,"  &c.  "Ipress,"&c.  "Give 
all  diligence,"  &c.  "  Be  steadfast,  &;c.  al- 
ways abounding,"  &c. 

3.  Maturity  of  holiness.  "  Be  thou  per- 
fect," or  be  sincere  and  upright.  Now 
there  was  a  reason  for  this.  He  had  dis- 
sembled before  Pharaoh.  He  had  adopted 
unwarrantable  means  for  the  fulfilment  of 
the  divine  promise  as  to  a  son,  &c.  Now 
God  says.  Be  upright — sincere.  Believe 
me  entirely,  always,  for  every  thing.  This 
integrity  in  some  respects  is  the  perfection 
of  godliness,  &c.  But  we  may  include  in 
this,  advancement  in  purity  and  excellency, 
and  vigor  of  the  graces  of  godliness.  Also, 
setting  the  Lord  always  before  us.  Aim- 
ing at  conformity  to  his  likeness,  resem- 
blance to  his  image.  "  Be  ye  holy,  for  I 
am  holy."  Also,  as  1  am  holy.  The  en- 
tire sanctification  for  which  the  apostle 
prays,  refers  to  this.  "  I  pray  God  that  he 
may  sanctify  you  wholly,  body,  soul,  and 
spirit."  For  this  we  should  strive,  labor, 
pray,  believe. 

APPLICATION. 

1.  Learn  the  invincible  defence,  and  foun- 
dation of  the  Christian.  "God  almighty." 
Well  may  we  exclaim,  "  Who  can  harm," 
&c.  "  If  God  be  for  us  who  can  be  against 
us  ?"     This  consideration  should  animate 


and  encourage  in  difficulties,  in  oppression, 
in  peril.  "  Walk  before  the  Almighty 
God,"  &c. 

2.  A  recognition  of  God  is  ever  desirable. 
It  tends  to  keep  us  in  the  way  of  duty.  Be- 
sides, it  will  be  well  done.  Especially  it 
will  preserve  us  from  self,  and  from  the 
vain  applause  of  men. 

3.  Never  be  satisfied  with  past  attainments. 
If  any  ought,  it  was  Abraham,  especially 
when  ninety  years  old,  after  serving  God 
for  more  than  thirty  years.  God  thus 
speaks  to  me,  to  each  of  you,  to  all,  "  Walk 
before  me,"  &c. 

4.  To  the  sinner  he  says,  "  Turn  ye,  turn 
ye,  why  will  ye  die  ?"  Oh  hear,  obey,  and 
live. 


THE  GOOD  AND  COMPASSIONATE 
CHARACTER  OF  GOD. 

"  For  thou,  Lord,  art  good,  and  ready  to  for- 
give ;  and  plenteous  in  mercy  unto  all  them  that 
call  upon  thee." — Psalm  Ixxxvi.  5. 

To  the  possession  of  acceptable  religion 
it  is  essential  that  we  have  a  right  know- 
ledge of  God,  and  of  his  will  concerning  us. 
Two  views  are  extensively  entertained  of 
Jehovah,  both  of  which  are  derogatory  to 
his  character,  and  which  rob  him  of  his 
glory.  One  of  these  is  the  exhibition  of 
God  as  a  being  perfectly  indifferent  to  hu- 
man conduct,  and  who  is  regardless  of  the 
actions  of  mankind,  and  who  will  exercise 
indiscriminate  mercy  to  all  classes  and 
grades  of  character.  Well  has  the  poet 
said, 

"  A  God  all  mercy  is  a  God  unjust." 
And  the  solemn  declaration  of  God,  that  he 
will  by  no  means  spare  the  guilty,  proves 
this  to  be  one  of  the  stratagems  of  the  devil, 
and  one  of  the  deceitful  fallacies  of  the 
human  heart.  The  other  view  of  Deity  is 
that  which  clothes  him  in  habiliments  of 
wrath,  and  burning  with  hot  displeasure  i 
towards  the  great  mass  of  his  creatures —  i 
whose  anger  it  is  difficult  to  appease,  and 
whose  mercy  but  ^ew  of  the  children  of 
men  can  obtain.  How  different  the  char- 
acter of  God  as  given  by  the  pen  of 
inspiration — how  glorious,  and  beautiful, 
and  consolatory  the  truth  of  the  text,  "  For 
thou.  Lord,"  &c.     Our  text  directs  us, 

I.    To  TWO  OF  THE  LEADING    PERFECTIONS 

OF  Deity. 


CHARACTER  OF  GOD. 


41 


II.  To  HIS  GRACIOUS  DISPOSITION  TO- 
WARDS  THE  GUILTY.       And, 

III.  To  THE  CHARACTERISTICS  OF  THOSE 
WHO  MAY  FREELY  BE  FORGIVEN. 

Our  text  leads  us  to  notice, 

I.    Two  OF  THE  LEADING  PERFECTIONS    OF 

Deity.     "  For  thou,  Lord,  art  good." 

1.  The  goodness  of  God.  By  goodness 
we  understand  benevolence — a  desire  to 
diffuse  happiness.  Goodness  is  universally 
associated  with  kindness  and  beneficence, 
or  liberality.  God's  goodness  is  the  con- 
stant theme  of  divine  revelation.  He  pro- 
claimed this  as  a  part  of  his  blessed  name, 
"  abundant  in  goodness."  This  was  the 
subject  of  the  ancient  songs  of  his  people — 
"  Oh,  give  thanks  unto  the  Lord,  for  he  is 
good."  This  goodness  of  God  is  great — 
the  earth  is  said  to  be  full  of  it — it  endur- 
eth  forever — it  is  said  to  follow  the  good 
man,  and  to  satisfy  all  his  desires.  "  We 
shall  be  satisfied  with  the  goodness  of  thy 
house,"  &c.  The  evidences  of  the  divine 
goodness  are  all  around  us.  How  can  we 
avoid  them,  or  fail  to  see  them  ?  The  glory 
of  the  divine  goodness  is  seen  in  the  out- 
stretched heaven — the  starry  firmament. 
The  beauty  of  the  divine  goodness  is  seen 
in  all  the  rich  and  varied  works  of  his 
hands — the  beneficence  of  his  goodness  is 
seen  in  giving  us  rain  from  heaven,  and 
fruitful  seasons — the  extent  of  the  divine 
goodness  is  manifest,  in  that  it  is  over  all 
his  works.  Our  formation — our  faculties — 
our  wonderful  bodies — our  temporal  bless- 
ings— the  air  we  inhale — the  food,  the  rai- 
ment, all  our  comforts,  &c.  The  marvel- 
lous patience  of  the  divine  goodness  extends 
to  the  unworthy  and  vile,  to  the  just  and 
the  unjust,  &c.  Oh  yes,  what  a  striking 
truth  it  is,  "  Thou,  Lord,  art  good,"  &c. 
Our  text  refers, 

2.  To  the  mercy  of  God.  Mercy  is  kind- 
ness to  the  unworthy — goodness  to  the  un- 
deserving. God  is  good  to  the  holy  angels 
in  heaven,  but  not  merciful.  To  our  first 
parents  in  Eden,  but  not  till  after  the  fall, 
was  he  merciful.  Merciful  and  gracious 
is  the  character  Deity  claims.  Now,  the 
great  evidences  of  the  divine  mercy  are 
seen  in  the  redemption  of  the  world  by 
Christ  Jesus.  He  spared  the  guilty,  and 
devised  the  means  of  their  restoration  to 
holiness  and  salvation.  The  sacrifice  he 
gave  for  this,  is  the  most  stupendous  exhi- 
bition of  mercy  the  world  ever  saw.     It 

6 


astonished  angels — it  surpasseth  knowledge 
— and  in  the  continued  overtures  of  love 
and  kindness  to  the  wicked  this  mercy  is 
still  displayed.  Long-suffering  and  for- 
bearance  is  not  the  whole  ;  but  expostula- 
tion, entreaty,  continuance  of  means,  &c. 
All  the  means  of  grace — all  the  kind  pro- 
vidences— all  the  opportunities  of  repent- 
ance, are  instances  of  the  divine  mercy. 
Of  mercy  God  is  said  to  be  plenteous.  In 
him  it  is  an  infinite  fountain,  a  boundless 
ocean.  As  the  light  of  the  sun  is  plen- 
teous— as  the  waters  of  the  sea — as  the 
air  which  surrounds  the  earth — so  mercy 
is  plenteous,  infinite,  exhaustless,  and  eter- 
nal.    Notice, 

II.  His    GRACIOUS    DISPOSITION    TOWARDS 

THE  GUILTY.  He  wiU  not  only  forgive 
sinners,  but  he  is  ready,  quite  willing,  not 
backward ;  he  desires  to  do  it — he  delights 
to  do  it — he  gave  his  Son,  that,  consistently 
with  the  claims  of  holiness  and  truth,  sin- 
ners might  be  saved.  He  is  ready  to  for- 
give the  greatest  of  sinners — "  Though 
your  sins  be  as  scarlet,"  &c.  Though  like 
the  thick  black  cloud,  &c. 

1.  He  is  ready  to  forgive  the  most  aggra- 
vated sinner.  Whose  sins  have  been  aggra- 
vated by  many  mercies,  privileges,  light, 
opportunities,  &c.  Jews,  all  sinners.  Who 
shed  his  precious  blood. 

2.  He  is  ready  to  forgive  the  oldest  sin- 
ners. With  all  your  infirmities — with  all 
your  train  of  years  of  ingratitude — with 
all  your  inability  to  do  much  for  his  cause 
and  glory — at  the  eleventh  hour,  &c. 

3.  He  is  ready  to  forgive  all  sinners.  No 
exception — no  book  of  reprobation — no 
one  will  find  himself  excluded.  Yet  no- 
tice, 

III.  The  characteristics  of  those  who 

MAY    BE    THUS    FREELY   FORGIVEN.        "  UntO 

all  them  who  call  upon  him."  This  is 
just  in  accordance  with  his  gracious  decla- 
ration, "  Whosoever  shall  call,"  &c.  Ap- 
plication for  mercy  ensures  it — ensures  it 
to  all.  This  calling  is  praying — asking  for 
it — seeking  it — knocking  at  the  door.  It 
must  be  the  call  of  conscious  need — a  sense 
of  our  want  of  it — the  plague  of  sin  felt — 
the  evil  of  sin  deplored — spiritual  healing 
desired. 

1 .  The  call  of  earnest  importunity.  The 
opposite  of  languor,  indifference,  or  formal- 
ity— as  the  drowning  man  calls  for  help — 
as  the  lost  man  calls  for  direction — as  the 
starving  man  for  food — as  Jacob,  "  Lord,  I 


42 


SKETCHES  OF  SERMONS. 


will  not,"  &c. — as  the  Syrophenician  wo- 
man, pressing  and  urging  the  suit. 

2.  The  call  of  faith  in  God's  readiness. 
A  belief  of  the  truth — the  test  of  the  truth 
of  the  gospel — a  persuasion  that  God  will 
honor  his  word,  fulfil  his  promise. 

3.  Calling  on  the  name  of  the  Lord  Jesus 
Christ.  Christ  must  be  our  plea — our 
foundation — to  him  we  must  refer,  &c. 
Christ  is  the  meritorious  Mediator.  Through 
him  alone  we  can  come  to  God,  and  for  his 
sake  be  forgiven.  In  his  name  is  preached 
remission  of  sins. 

APPLICATION. 

1.  Learn  the  great  claims  God  has  upon 
every  one  of  us.  Upon  our  love,  and  grati- 
tude, and  obedience. 

2.  How  cheering  the  revelation  of  divine 
mercy.  Without  it,  despair  would  have 
settled  upon  our  world  forever. 

3.  How  gracious  the  way  of  salvation. 
To  call  upon  God  for  it. 

4.  How  desirable  that  each  should  expe- 
rience, realize  it.  And  now  we  say  to  you, 
as  the  mariners  said  to  Jonah,  "  Awake, 
thou  sleeper,  and  call  upon  thy  God." 


THE  NAME  OF  GOD  THE  CHRISTIAN'S 
SECURITY. 

"  The  name  of  the  Lord  is  a  strong  tower :  the 
righteous  runneth  into  it,  and  is  safe." — Prov. 
xviii.  10. 

Our  text  is  one  of  those  very  consolatory 
declarations  in  which  the  word  of  God 
abounds,  and  which  all  Christians  so  very 
much  require.  The  Christian  is  weak, 
exposed  to  the  malevolent  attacks  of  fallen 
spirits,  and  ever  liable  to  sorrow,  disap- 
pointment, and  trouble.  The  chief  idea 
implied,  and  which  is  not  expressed  in  the 
text,  is  the  good  man's  peril.  He  is  ex- 
posed to  danger — a  sheep  among  wolves — 
a  vessel  exposed  to  the  raging  storms  of  the 
mighty  deep — a  pilgrim,  passing  through 
an  enemy's  country.  The  apostle  has  ex- 
pressed this  state  in  two  sentences,  "  Fight- 
ings without  and  fears  within."  What  is 
he  to  do  ?  The  text  gives  a  comforting 
reply.     "  The  name  of  the  Lord,"  &c. 

I.  The  name  of  the  Lord. 

n.  Its  metaphorical  representation. 

III.  The  safety  it  affords. 

These  are  the  three  topics  of  the  text. 
Let  us  consider, 

I.  The  name  of  the  Lord.     God  has 


many  names.  Jehovah  is  one  of  the  great- 
est, and  signifies  To  Be,  and  expresses  the 
self-existence  of  the  Deity.  Oilion  signi- 
fies the  Most  High,  God's  supremacy  over 
all  beings  and  all  worlds.  Al-Shadi  sig- 
nifies All-sufliciency,  usually  translated 
Almighty,  God  all-sufficient.  Jehovah  Sa- 
baoth,  Lord  of  Hosts.  Adoni  signifies  Lord 
or  King,  and  refers  to  God's  supreme  au- 
thority and  glory.  But  we  shall  consider 
the  text  as  referring  chiefly  to  God's  com- 
prehensive name,  as  revealing  his  nature, 
and  perfections,  and  will,  in  his  holy  word, 
Exod.  xxxiii.  18,  see  also  xxxiv.  5.  Now 
here  is  the  revelation  of  God's  name,  as  it 
most  concerns  sinful  man ;  and  is  it  not 
just  adapted  to  his  fallen  condition  and 
misery?  But  the  Messiah  is  also  called 
the  name  of  God.  Hear  his  voice  and  pro- 
voke him  not,  "  For  my  name,"  &c.  God's 
merciful  name  is  only  so  through  Christ 
Jesus.  God's  good,  merciful,  and  gracious 
name,  especially  as  revealed  in  the  redemp- 
tion of  the  world,  is  a  strong  tower,  «Scc. 
Consider, 

II.  Its  metaphorical  representation. 
"  A  strong  tower."  Often  described  as  a 
rock,  high  tower,  fortress,  refuge.  A  strong 
tower  must  have, 

1.  A  deep  and  massive  foundation.  On 
this  its  security  chiefly  depends,  especially 
in  case  of  siege,  &c.  The  house  which 
stood  upon  the  rock  resisted  the  winds  and 
the  rain.  The  church  is  built  upon  a  rock, 
therefore,  &c.  The  immutability  of  Jeho- 
vah is  the  firm  basis  of  this  tower — he 
changes  not,  he  repents  not,  he  is  ever  and 
forever  the  same.     A  strong  tower. 

2.  Must  have  impregnahte  walk.  I  need 
not  say  next  to  the  basis  these  are  of  essen- 
tial importance.  The  almighty  power  of 
God  are  the  walls  of  defence.  That  arm 
which  marshalled  the  stars,  that  gave  birth, 
and  form,  and  harmony,  and  stability  to 
the  universe,  see  Eph.  iii.  20,  &c. 

3.  A  strong  tower  must  have  the  means 
of  resisting  an  enemy.  Now  these  are  the 
infinite  resources  of  Jehovah.  All  the  ma- 
chinery  of  his  providence — all  the  irresisti- 
ble energies  of  his  mind — all  the  creatures 
of  his  hands,  he  can  convert  into  instru- 
ments of  peril  and  death  to  his  foes  and  the 
foes  of  his  people.  Hail,  lightning,  dark- 
ness, flies,  pestilence,  mildew,  angelic  inter- 
ference, all  can  be  employed  to  execute 
his  will. 

4.  Durability  of  material  must  be  looked 


CREATION. 


43 


for  in  a  strong  tower.  The  hardest  stone 
the  rock  could  yield  or  the  quarry  present, 
was  selected  for  this  purpose,  &c.  Now, 
God  is  the  enduring  defence  of  his  people. 
He  abides  through  all  ages — he  is  the  ever- 
lasting God — inhabits  eternity — he  wearies 
not,  fails  not.  Go  back  to  the  persecuted 
of  the  sixteenth  and  seventeenth  centuries 
— to  the  early  sufferings  of  the  Christian 
church — to  the  martyrdom  of  prophets — to 
the  early  Jews — to  the  patriarchs.  All  his 
attributes  endure  forever.     Observe, 

III.  The  safety  it  affords.  "  The 
righteous  runneth,"  &c.  Safety  is  the 
grand  end  proposed.     Observe, 

1.  The  inquirer  after  righteousness  run- 
neth into  it,  and  is  safe  from  the  guilt  of  sin. 
Convinced  of  sin,  condemned  by  the  law, 
conscience  alarmed,  he  seeks  safety.  God 
in  the  gospel  opens  his  heart  to  him,  "  Re- 
turn unto  me,"  &c.  "  Turn  ye,  turn  ye, 
why  will  ye  die,"  &c.  At  length  he  obeys, 
and  by  faith  makes  God  his  habitation,  his 
strong  tower,  obtains  peace,  and  is  saved. 
There  is  now  no  condemnation,  he  has  hope 
and  joy  through  believing. 

2.  The  tempted  Christian  runneth  into  it, 
and  is  safe  from  the  assaults  of  the  devil. 
Who  has  subtlety,  daring,  or  power  suffi- 
cient to  conflict  with  the  fallen  leader  of 
the  hosts  of  hell  ?  In  himself  the  Christian 
would  necessai'ily  be  worsted,  but  he  uses 
the  weapon  all-prayer,  and  by  this  runs  into 
the  high  tower  and  is  saved.     We  observe, 

3.  The  righteous  in  trouble  run  into  this 
tower,  and  are  kept  or  delivered.  The  Chris- 
tian is  called  to  bear  trouble,  "  they  that 
will  live  godly,"  dec.  It  is  through  "  much 
tribulation,"  &c.  "Call  upon  me  in  the 
day,"  &c.  And  thus  by  prayer  he  run- 
neth into  this  tower  and  he  is  delivered,  and 
God  glorified. 

4.  The  righteous  in  death  runneth  into  it, 
and  are  saved  from  the  power  of  the  last  ene- 
my. All  human  resources  then  fail.  All 
refuges  of  lies,  these  are  swept  away.  So- 
ciety, scenes  of  pleasure,  social  circle,  all, 
all  fail.  God  is  then  the  hope  of  the  right- 
eous. When  flesh  and  heart  fail,  God  is 
the  strength  of  the  heart,  &c.  Thus  died 
Moses,  thus  David.  Stephen  amid  the 
showers  of  stones.  This  is  dying  in  the 
Lord — running  into  him,  and  committing 
the  soul  into  his  merciful  hands. 

APPLICATION. 

1.  Is  God  your  strong  tower  ?     Can  you 


say  to  God,  thou  art  my  God  ?    This  God 
is  my  God  forever,  &c. 

2.  Are  you  righteous  ?  I  mean  evangeli- 
cally so,  by  justifying  grace,  &c.  Do  you 
feel  that  you  have  chosen  God  for  your 
portion,  &c.  How  cheering  is  the  text! 
You  need  a  refuge,  a  defence.  God  is 
such  for  all  seasons  and  circumstances. 
Rejoice,  &c.  "  Happy  art  thou,  O  Israel," 
&c. 

3.  Now  choose  the  character  and  the  par- 
tion  of  the  righteous.  Now  by  penitence 
and  faith  return  to  him,  &c. 


CREATION. 

"  In  the  beginning  God  created  the  heavens 
and  the  earth." — Gen.  i.  1. 

It  does  not  follow  from  these  words  that 
the  original  matter  of  which  our  world  was 
composed,  was  brought  out  of  nothing  at 
the  period  to  which  the  Mosaic  account  of 
the  creation  refers.  It  has  been  conjec- 
tured by  our  first  critics,  that  this  verse 
states  a  truth  antecedent  to  the  events 
which  follow  in  the  chapter.  It  is  clear 
too  that  the  account  of  the  creation  must 
be  confined  to  our  earth,  and  that  it  was 
not  designed  to  relate  to  the  solar  system, 
or  starry  worlds,  (see  Bush's  admirable 
notes  on  Genesis,  where  the  apparent  diffi- 
culties are  learnedly  and  satisfactorily  re- 
moved.) Our  present  design  is  to  refer  to 
a  few  thoughts  which  the  contemplation  of 
the  creation  of  our  world  is  calculated  to 
produce.     Observe, 

I.  The  sublime  description  the  scrip- 
tures PRESENT.  The  supreme  Being  is  in- 
troduced  in  all  his  self-existing  and  inde- 
pendent majesty  and  glory.  He  steps  forth 
to  give  palpable  form  to  the  purposes  of  his 
infinitely  wise  and  benevolent  mind.  He 
proclaims  his  authoritative  mandate,  and 
the  elements  of  nature  obey  him.  He  says, 
"  let  it  be,"  and  "  it  is."  He  commands, 
and  it  stands  fast.  His  voice  possesses  om- 
nific  energy.  His  volitions  are  fraught 
with  almighty  power.  He  says,  "  let  there 
be  light,"  and  light  instantly  shines  forth, 
the  fairest,  unconscious  image  of  its  crea- 
tor. He  says,  let  there  be  a  firmament, 
&c.,  and  it  was  so.  Let  there  be  earth  and 
sea.  Let  there  be  herbs  and  grass.  Let 
there  be  lights  in  the  firmament,  or  let 
them  now  shine.  Let  there  be  animated 
creatures  in  the  air,  on  the  earth,  and  in 


44 


SKETCHES  OF  SERMONS. 


the  sea.  And  then  with  extraordinary 
marks  of  dignified  attention  it  is  written, 
''  So  God  created  man  in  his  own  image," 
&e. 

II.  The  order  and  arrangement  which 
WERE  DISPLAYED.  Light  was  first  formed  to 
give  visibility  to  the  works  of  the  divine 
hands.  Then  the  different  elements  were 
separated.  Light  and  darkness, — the  wa- 
ters above  and  those  beneath, — the  earth 
and  the  sea.  The  various  orders  of  crea- 
tures were  destined  to  their  appropriate 
spheres  of  existence  and  action.  And  these 
various  elements  were  prepared  with  sus- 
tenance before  the  creatures  were"  formed. 
Then  the  power  of  reproduction  was  given 
both  to  the  vegetable  and  animal  kingdoms. 
When  the  palace  was  finished  and  the  do- 
main of  earthly  magnificence  completed, 
then  man  the  Lord  of  the  whole  was  intro- 
duced into  the  Eden  of  the  new  and  fair 
creation. 

III.  The  wisdom  and  power  of  God 
WHICH  WERE  MANIFEST.  The  endless  va- 
riety of  indescribable  beauty  were  eviden- 
ces of  God's  wisdom  and  knowledge.  The 
ease  with  which  all  was  effected  by  the 
divine  power.  A  word  from  the  Omnipo- 
tent One  was  enough.  "  The  works  of  the 
Lord  are  great,  and  sought  out  of  all  them 
who  have  pleasure  therein."  "O  Lord, 
how  manifold  are  thy  works,"  &c.  How 
striking  these  ideas  are  rendered  when  it  is 
remembered  that  all  nature  is  formed  of 
only  two  or  three  original  elements  ! 

IV.  Observe  the  perfections  of  the 
CREATION.  When  contemplated  as  a  whole, 
or  examined  with  diligence  and  minute- 
ness in  its  parts,  how  complete,  how  har- 
monious, how  fully  impressed  with  the  skill 
of  its  great  Artificer  !  Nothing  redundant, 
— nothing  deficient, —  nothing  out  of  place. 
When  infinite  wisdom  had  surveyed  the 
whole,  it  was  pronounced  very  good.  An- 
swering all  the  intentions  of  its  Maker,  and 
adapted  to  all  the  purposes  of  its  forma- 
lion. 

V.  Observe  the  goodness  evidenced  in 
CREATION.  In  the  formation  of  all  living 
creatures  for  enjoyment.  In  their  circum- 
stances being  adapted  to  their  variety  of 
nature.  In  the  provisions  creation  furnish- 
es for  their  constant  exigencies.  But  es- 
pecially in  the  profusion  of  generous  pro- 
vision made  for  the  happiness  of  man. 
The  wonders  of  creation  burst  upon  his 
vision  in  all  its  agreeable  variety.     The 


sounds  of  nature,  from  the  gentle  breeze  to 
the  roaring  cataract,  fall  upon  his  ear. 
Its  herbs,  and  plants,  and  flowers  regale 
him  with  their  fragrant  and  diversified  per- 
fumes. A  thousand  kinds  of  fruits,  in  end- 
less  and  rich  variety,  gratify  his  taste ; 
while  his  frame  is  rendered  delicately 
adapted  to  the  influences  and  sympathies 
of  feeling.  And  in  all  these,  there  is  much 
to  engage  the  mind,  to  furnish  matter  for 
contemplation,  and  grateful  emotion  and 
joy.  The  whole  earth  is  full  of  the  good- 
ness of  God.  Its  cheering  light,  its  re- 
freshing streams,  its  balmy  air,  its  necessa- 
ry and  nightly  darkness,  all  display  the 
benevolence  of  the  Creator. 

application. 

1.  The  works  of  creation  form  a  legiti- 
mate and  interesting  subject  of  pious  con- 
templation. Psalm  viii.  3,  4. 

2.  We  should  duly  estimate  the  dignified 
scale  we  held  among  the  creatures  of  God* 
Mid  link  and  uniting  chain  between  the 
angels  and  the  inferior  creatures. 

3.  Let  creation  lead  our  minds  to  the 
great  Creator.  To  God — the  Son  of  God, 
by  whom  all  things  were  made,  &c. 


ANGELS. 

"  The  chariots  of   God  are  twenty  thousand, 
even  thousands  of  angels." — Psalm  Ixviii.  17. 

It  does  not  appear  that  angels  are  inclu- 
ded in  the  Mosaic  account  of  the  creation, 
for  they  were  present  on  that  occasion  as 
adoring  spectators.  For  then,  the  morning 
stars  sang  together,  and  all  the  sons  of 
God  shouted  for  joy.  The  scriptures  do  not 
furnish  us  with  an  extended  regular  history 
of  these  blessed  intelligences  ;  but  a  suffi- 
ciency of  incidental  reference  is  given  to 
enable  us  to  form  a  correct  estimation  of  i 
their  holy  and  intellectual  character,  and 
the  important  position  they  occupy  in  the 
moral  portion  of  God's  universe.  The] 
name  itself  is  indicative  rather  of  their  of- 
fice than  their  nature,  signifying  messen- 
ger, or  one  sent.  It  is  obvious  from  the! 
scripture  revelation, 

I.  That  the  angels  are  spiritual  in- 
telligences. "  Who  maketh  his  angels  I 
spirits."  It  is  not  our  present  province  to 
define  what  is  meant  by  spirit.  But,  be- 
lieving in  the  spirituality  of  the  divine  es- 
sence, and  in  the  spiritual  immateriality  of  J 


THE  IMMORTALITY  OF  THE  SOUL. 


45 


the  soul,  we  are  not  perplexed  in  conceiv- 
ing of  created  beings,  who  are  not  formed 
of  material  substance,  or  clothed  with  cor- 
poreal bodies. 

II.  Angels  are  immortal,  or  undying 
INTELLIGENCES.  This  is  clearly  intimated 
in  that  passage,  "  Neither  can  they  die 
any  more,  for  they  are  equal  to  the  an- 
gels," Luke  XX.  36.  This  involves  the 
idea,  that  by  the  very  constitution  of  their 
nature  they  are  immortal,  and  not  liable  to 
decay  or  dissolution. 

III.  Angels  are  holy  intelligences. 
"Sons  of  God."  Often  described  as  the 
holy  angels.  Of  necessity,  such  in  their 
creation.  The  offspring  of  a  holy  Deity. 
Their  obedience  to  the  divine  will  is  refer- 
red to  by  the  psalmist,  who  speaks  of  them 
as  "  his  ministers,  who  do  his  pleasure." 
And  the  holy  service  of  the  angels  is  re- 
ferred to  by  the  Saviour,  who  has  taught 
us,  that  the  will  of  God  should  be  done  on 
earth,  even  as  it  is  done  in  heaven.  Their 
love  of  holiness  is  evident  from  their  intense 
celebration  of  the  divine  purity.  They  rest 
not  day  nor  night,  but  ever  wait  to  know 
the  divine  pleasure ;  and,  covering  their 
faces  with  their  wings,  cry,  "  Holy,  holy, 
holy,  is  the  Lord  of  Hosts,"  &c.  Isa.  vi.  3. 
It  is  also  clear,  that  the  holy  angels  resist- 
ed the  temptations  of  the  leader  of  those 
who  kept  not  their  first  estate,  but  by  rea- 
son of  their  rebellion  were  cast  down  from 
their  high  habitations,  &c. 

IV.  Angels  are  benevolent  intelli- 
gences. It  is  clear  that  they  delight  in  the 
6enevolent  works  of  God,  especially  in  the 
great  scheme  of  redemption.  Benevolence 
is  one  of  the  essential  attributes  of  holiness  ; 
for  they  cannot  love  and  delight  in  God 
without  also  loving  his  creatures,  especially 
those  who  resemble  him  in  purity.  How 
they  exulted  in  the  advent  of  the  Saviour — 
"  Glory  to  God  in  the  highest,"  &c.  How 
gladly  they  revealed  his  resurrection  ;  how 
deeply  they  study  the  mysteries  of  the 
cross,  1  Pet.  i.  12. 

V.  They  are  active  and  powerful 
intelligences.  Hence  they  fly  to  do  God's 
bidding.  See  an  extraordinary  instance  in 
the  history  of  Daniel,  ix.  20.  See  also 
Matt.  xiii.  21.  They  also  "excel  in 
strength,"  and  are  called  the  "  mighty  an- 
gels." Hence  some  of  their  stupendous 
doings  are  related  in  the  scriptures,  when 
employed  as  the  agents  of  God,  and  the  in- 
struments of  his  providence. 


VI.  Angels  are  intelligences  highly 

ENDOWED    with    KNOWLEDGE    AND   WISDOM. 

Their  purely  spiritual  nature,  their  high 
rank,  their  exalted  place  of  abode,  their  op- 
portunities of  observation,  must  all  lead  to 
their  intellectual  greatness.  Doubtless 
they  possess  clearness  of  understanding, 
perfect  soundness  of  judgment,  and  an  ex- 
panded vigor  of  comprehension,  belonging 
only  to  themselves. 

VII.  Angels   are   distinguished   into 

various     classes,     ranks,      AND     ORDERS. 

Hence  their  diversity  of  appellations,  as 
seraphim  and  cherubim,  thrones  and  do- 
minions, principalities  and  powers,  and  in 
number  they  are  thousands  of  thousands. 

VIII.  Angels  are  the  servants  of  god 
TO  execute  his  pleasure. 

1 .  In  ministering  to  the  children  of  God. 
Hence  they  counselled  and  instructed — 
Hagar,  Gen.  xvi.  7  ;  Abraham,  Gen.  xviii. 
2 ;  Joshua,  Gideon,  Elijah,  2  Kings  iii. 
10-16  ;  David,  Daniel,  Zacharias,  Luke 
i.  11  ;  Joseph,  Matt.  i.  20;  Philip,  Acts 
viii.  16  ;  Peter,  Acts  x.  3.  They  comfort- 
ed— Jacob,  Gen.  xxxii.  1  ;  Daniel,  x.  19; 
Paul,  Acts  xxvii.  24.  They  delivered — 
Lot  from  Sodom ;  Daniel  from  the  lion's 
den ;  and  Peter  and  the  apostles  from 
prison.  They  were  the  attendants  of  the 
Saviour  at  his  birth — baptism — temptation 
— transfiguration  —  agony  —  death — resur- 
rection— and  ascension  into  heaven.  They 
rejoice  in  the  conversion  of  sinners,  and 
bear  the  souls  of  the  saints  to  the  mansions 
of  glory.  They  are  destined  also  to  attend 
Christ  at  his  second  coming,  and  witness 
the  judgment  of  the  world  at  the  great  day. 

2.  In  being  the  instruments  of  the  divine 
vengeance.  As  in  the  instances  of  the  de- 
struction of  the  Assyrian  army,  and  in  the 
death  of  the  persecuting  Herod,  Acts  xii. 

application. 

1.  The  pious  have  the  distinguished 
privilege  of  angelic  ministration,  Heb.  i.  14. 
2.  They  are  worthy  of  our  study  and  imi- 
tation. 

3.  They  will   be  the  companions  of  the  * 
redeemed  in  glory  forever. 


THE  IMMORTALITY  OF  THE  SOUL. 

"  And  man  became  a  living  soul." — Gen.  ii.  7. 

Man  is  not  only  distinguished  above  the 
inferior  creatures  by  the  possession  of  rea- 


46 


SKETCHES  OF  SERMONS. 


son,  but  by  the  essential  constitution  of  his 
nature.  The  difference,  both  in  the  mode 
and  description  of  man's  creation,  over  the 
animal  creatures,  is  peculiarly  striking  and 
instructive — see  Gen.  i.  22-25,  compared 
with  ver.  26,  27.  Now,  this  distinction 
consists  in  man  having  a  compound  nature, 
a  material  body,  and  an  incorporeal  mind  ; 
in  other  words,  that  man  is  distinguished  as 
having  a  living  soul.  Let  us  attempt  some 
account  of  the  soul,  and  then  endeavor  to 
establish  its  immortality.     We  offer, 

I.  Some  remarks  on  the  soul.  The 
soul,  or  spiritual  part  of  man,  is  character- 
ized by  its  consciousness,  its  volitions,  its 
desires,  &c.     There  is, 

1.  The  understanding.  By  which  the 
soul  perceives,  observes,  and  attains  know- 
ledge.    The  eye  of  the  mind. 

2.  The  judgment.  By  which  the  soul 
determines  as  to  the  quality,  &c.  of  the  ob- 
jects presented  to  the  understanding.  This 
power  is  either  exercised  in  determining 
the  abstract  properties  of  things,  or  in  com- 
paring one  thing  with  another,  and  then 
drawing  its  deductions. 

3.  The  imagination.  By  which  objects 
are  contemplated  through  an  ideal  medium. 
That  power  which  gives  a  pictured  repre- 
sentation to  the  thoughts,  &c.  of  the  mind. 

4.  The  affections,  or  emotions.  Of  love — 
and  desire — and  hope.  Of  anger,  and  fear, 
&c. 

5.  The  conscience,  or  the  moral  sense. 
By  which  we  decide  as  to  the  moral  right 
or  wrong  of  actions.  Whose  conclusions, 
however,  are  only  infallible  when  under 
the  influence  of  divine  light  and  truth. 

6.  The  will,  or  self-determination.  By 
which  man  decides,  and  chooses,  and  acts, 
as  he  may  be  influenced  by  the  motives 
presented  to  him.  Now,  these  faculties  of 
the  soul,  though  enfeebled,  &c.  by  sin,  yet 
are  essential  to  the  soul,  and  exercise  their 
power,  except  in  cases  of  infancy,  idiocy, 
and  insanity.     Let  us,  then, 

IL  Endeavor  to  establish  its  immor- 
tality.    That  is,  its  undying  existence,  its 
•everlasting  being.     We  refer, 

1.  To  its  essential  nature.  Immaterial, 
or  spiritual.  In  this  it  seems  to  partake  of 
a  nature  like  unto  that  of  the  angels  ;  yea, 
in  some  sense  to  resemble  the  spirituality 
of  the  Deity.  Metaphysicians  have  rea- 
soned plausibly  from  this  in  favor  of  the 
immortality  of  the  soul.     We  refer, 

2.  To  the  excellency  of  its   attributes. 


The  powers  we  have  referred  to,  seem  too 
high  and  celestial  for  the  limited  range  of 
earth  and  time.  The  amazing  powers  of 
the  soul  for  sublime  spiritual  contempla- 
tion, and  its  unwearied  activity,  seem  great- 
ly to  strengthen  the  idea  of  its  immortality. 

3.  From  its  capacity  for  improvement  and 
enjoyment.  There  is  no  boundary  to  the 
growth  and  enlargement  of  the  mind. 
Think  of  Newton,  and  Locke,  and  Shak- 
speare,  in  their  infancy  and  in  their  mature 
years.  Mental  stores  may  be  amassed  al- 
most beyond  limitation.  The  exercise  of 
these  expanded  powers  often  sets  at  defiance 
years,  and  disease  itself,  though  generally 
impaired  by  the  infirmities  of  the  body  as 
their  medium  of  contact  with  external 
things.  So  the  capacity  for  enjoyment  is 
equally  boundless.  Its  desires  are  ever 
soaring  higher  and  higher  ;  its  delights  are 
ever  capable  of  a  greater  exquisiteness  of 
bliss. 

4.  From  the  innate  desires  and  general 
impressions  of  immortality.  Man  seems  to 
abhor  and  shudder  at  the  idea  of  extinction. 
He  is  emphatically  the  creature  of  the  fu- 
ture. His  wishes  and  hopes  never  reach 
a  climax  ;  beyond,  beyond,  is  the  watch- 
word of  the  soul.  He  is  ever  longing 
for  that  he  has  not.  Even  in  the  enjoy, 
ment  of  God,  he  seeks  for  a  nearer  com- 
munion, a  clearer  knowledge,  a  fuller  en- 
joyment, than  earth  can  ever  yield.  Be- 
sides, the  impressions  of  immortality  seem 
to  have  been  common  to  mankind  in  all 
ages  and  countries  ;  few  nations  in  which 
some  idea,  however  feeble  or  confused,  has 
not  existed  of  a  future  state  of  being. 

5.  From  the  apparent  want  of  wise  de- 
sign if  man  is  not  i?nmortal.  Wherefore 
his  lofty  powers ;  wherefore  his  desires,  his 
progression  in  truth  and  purity  ;  wherefore 
his  internal  horror  at  annihilation,  which 
would  appear  as  an  anomaly  in  creation, 
if  he  be  not  destined  to  exist  in  another 
world  ? 

6.  From  the  essential  principles  of  justice 
and  equity.  God  is  just  and  holy  in  all  his 
ways.  He  must  hate,  loathe,  and  punish 
sin  ;  he  must  delight  in  and  reward  holi- 
ness. But  view  mankind  merely  in  the 
mirror  of  this  life,  and  you  behold  vice 
triumphant,  prosperous,  gay,  arrayed  in 
wealth  and  power,  and  faring  sumptuously 
every  day.  You  behold  Christian  virtue 
poor,  scorned,  persecuted,  dying  by  the 
hands  of  the  violent  and  wicked.     Does 


THE  GOVERNMENT  OF  GOD. 


47 


God  see  ?  is  he  holy  ?  then  both  characters 
must  be  transferred  to  other  spheres,  where 
God  will  deal  with  every  man  according  to 
his  character  and  works. 

7.  This  subject  is  demonstrated  in  the 
pages  of  revelation.  Here  life  and  immor- 
tality are  brought  to  light ;  here  all  men 
are  represented  as  candidates  for  an  eter- 
nity  of  bliss,  or  woes  everlasting.  The 
translations  of  Enoch  and  Elijah,  as  illus- 
trated by  the  Redeemer,  Matt.  xxii.  31, 
32;  Psalm  xvi.  10,  11;  John  v.  28 ;  2 
Cor.  V.  1-8  ;  parable  of  the  rich  man  and 
Lazarus. 

APPLICATION. 

1 .  How  great  the  dignity  of  man  !  Even 
in  his  ruins,  how  majestic  he  appears  when 
contemplated  in  the  immortality  of  his 
being  ! 

2.  Hoio  great  our  responsibility  !  Living 
and  acting  for  an  eternal  state  of  existence. 
Travelling  towards  the  boundless  regions 
of  immortality. 

3.  How  joyous  the  gospel  proclamation  ! 
A  message  of  present  and  eternal  life. 
Tidings  of  immortal  life  and  glory. 

4.  Hoio  essential  personal  religion  ! 


THE  GOVERNMENT  OF  GOD, 

"  And  at  the  end  of  the  days,  I,  Nebuchadnez- 
zar, lifted  up  mine  eyes  unto  heaven,  and  mine 
understanding  returned  unto  me,  and  I  blessed  the 
most  High,  and  I  praised  and  honored  him  that 
liveth  for  ever ;  whose  dominion  is  an  everlasting 
dominion,  and  his  kingdom  from  generation  to 
generation,"  &c. — Daniel  iv.  34,  35. 

Our  text  is  the  language  of  Nebuchad- 
nezzar after  his  restoration  to  soundness  of 
mind.  His  affliction  was  happily  sancti- 
fied to  the  good  of  his  soul,  and  he  learned 
to  venerate  the  true  and  blessed  God,  and 
to  give  homage  and  praise  to  his  glorious 
and  exalted  name.  Both  the  words  and 
sentiments  of  the  text  are  striking,  power- 
ful, and  instructive,  and  convey  a  truly 
sublime  view  of  Deity  to  our  minds.  But 
we  desire  especially  to  regard  them  as  pre- 
senting a  lucid  and  comprehensive  repre- 
sentation of  the  divine  government.  Our 
subject  directs  us, 

\.    To    THE     SUPREMACY    OF    THE     DIVINE 

GOVERNMENT.  God  the  Most  High  exer- 
cises his  unconstrained  authority  over  the 
universe.     His   throne   is   exalted  in   the 


highest  heavens,  and  his  kingdom  ruleth 
over  all.  He  is  the  God  of  all  the  king- 
doms of  the  earth.  His  kingdom  is  an 
everlasting  kingdom,  and  his  dominion  from 
generation  to  generation.  Men  may  possess 
authority  and  power,  sway  sceptres  over 
vast  empii'es.  Angels  may  have  power 
delegated  to  them.  But  all  right  and  power 
is  in  the  hand  of  the  God  of  heaven  and 
earth.  As  the  creator  of  all  and  the  sus- 
tainer  of  all, — intimately  acquainted  with 
all, — present  everywhere  by  his  ubiquity, 
— having  unwearying  strength, — an  infini- 
ty of  resources — who  so  fit  for  the  supre- 
macy of  the  universe  ?  How  below  all 
righteous  contempt  do  idols  appear  when 
contrasted  with  the  God  of  heaven  and 
earth !     Notice, 

IL  The  eternity  of  the  divine  govern- 
ment. "  Whose  dominion  is  an  everlast- 
ing dominion."  How  appropriate  with  the 
title  given  to  Jehovah  in  the  text,  "  That 
liveth  for  ever  and  ever."  As  such  he  ex- 
isted before  all  things.  His  wisdom  and 
might  brought  all  things  into  being.  With 
him  is  no  mutability,  so  that  he  has  ever 
stood  in  the  same  relationship  to  his  works. 
Of  his  years  there  will  be  no  end,  so  that 
he  will  reign  forever  and  ever. 

in.  The  irresistible  character  of 
THE  divine  government.  "  He  doeth  ac- 
cording to  his  will,  &c.  and  none  can  stay 
his  stand."  His  will  is  ever  in  harmony 
with  justice,  holiness,  and  benevolence. 
His  will  is  his  law,  his  .indisputable  law. 
His  will  cannot  be  effectually  resisted. 
Angels  may  dispute  it,  and  man  may  rebel 
against  it,  but  in  both  cases  inevitable  dis- 
comfiture must  be  the  result.  How  arro- 
gant for  created  intelligences  to  arraign  it, 
— for  created  power  to  oppose  it !  Stub- 
bornness, determination,  or  combination,  can 
only  lead  to  the  ruin  of  those  who  exhibit 
them.  The  breath  of  his  nostrils  would 
consume  them  together.     Notice, 

IV.  The  infinite  extent  of  his  gov- 
ernment. He  executes  his  will  in  the 
"  army  of  heaven."  The  host  of  angelic 
intelligences  all  obey  him.  His  command- 
ments in  heaven  are  received  with  joy,  and 
obeyed  with  alacrity  and  delight.  His 
government  extends  to  the  whole  earth, 
with  all  its  inhabitants.  None  are  without, 
or  beyond  the  pale  of  his  control.  Every 
human  being  of  every  nation,  color,  people, 
and  tongue.  All  classes  and  conditions 
are  subject  to  him.     He  restrains  the  wrath 


48 


SKETCHES  OF  SERMONS. 


of  the  wicked,  and  overruleth  all  the  pur- 
poses and  plots  of  the  ungodly  so  as  to 
secure  the  counsels  of  his  will.  Besides, 
the  divine  dominion  is  exercised  over  the 
material  parts  and  elements  of  the  universe. 
His  government  extends  over  all  the  infe- 
rior creatures.  Everywhere  he  is  present, 
and  everywhere  his  power  is  exercised  and 
his  authority  indisputably  displayed. 

OBSERVATIONS. 

1.  The  divine  government  is  worthy  of 
highest  wonder  and  adoration.  How  vast, 
— how  high, — how  perpetual, — how  infi- 
nite,— how  incomprehensible  the  idea  of 
one  universal  pervading  Spirit, — observ- 
ing all,  diffused  through,  and  governing 
all! 

2.  It  is  a  subject  worthy  of  our  frequent 
contemplation.  Much  of  God  is  seen  in  his 
works,  and  much  in  his  boundless  domin- 
ion. Here  we  may  meditate  until  our 
minds  are  filled  with  the  loftiest  feelings  of 
awe  and  admiration. 

3.  It  is  a  subject  which  should  lead  to 
fervent  thanksgiving.  "  The  Lord  reign- 
eth,  let  the  earth  rejoice."  How  cheering 
that  the  world  is  not  left  to  the  contingen- 
cies of  chance.  Not  left  to  the  powerful 
control  of  some  evil  despot.  Not  left  to 
the  unrestrained  reign  and  rage  of  the 
god  of  this-  world.  That  wicked  men 
have  not  the  sole  reins  of  government. 
The  great  disposer  of  all  events, — the 
great  governor  of  heaven,  and  earth,  and 
hell,  is  Jehovah,  the  righteous,  ever-blessed 
God. 

4.  It  shows  us  the  importance  of  reli- 
gion. For  what  is  religion,  but  our  acqui- 
escence in  the  will  of  God  ?  Our  confor- 
mity to  his  revealed  will  ?  This  must 
tend  to  our  dignity,  security,  and  blessed- 
ness. 

5.  The  folly  of  rebelling  against  his 
authority.  Let  the  doom  of  fallen  angels, 
— ^the  expulsion  of  our  first  parents, — the 
judgments  with  which  he  has  visited  our 
world ;  warn  the  incorrigible  of  the  cer- 
tainty of  final  and  endless  ruin.  "  Kiss  the 
Son,"  &c. 

6.  The  certainty  of  God's  universal  do- 
minion over  our  world.  By  the  power  of 
his  truth,  by  the  might  of  his  Spirit,  he  has 
destined  our  world  to  become  the  kingdom 
of  Ch-rist,  and  that  he  shall  reign  over  all, 
and  forever  and  ever. 


DIVINE  PROVIDENCE. 

"  The  lot  is  cast  into  the  lap,  but  the  whole  dis- 
posing thereof  is  of  the  Lord." — Prov.  xvi.  33. 

In  this  very  expressive  proverb  we  are 
taught  the  universal  government  and  su- 
perintendence of  God.  God  manages  all 
the  affairs  of  heaven,  earth,  and  hell.  His 
reign  is  universal.  His  authority  bound- 
less. The  universe  in  all  its  grandeur, 
and  in  all  the  minuteness  of  its  various 
parts,  is  under  his  exact  arrangement. 
With  God  there  is  no  chance,  nothing  ac- 
cidental. His  providence  includes  the 
rightful  regulation  of  every  thing.  It  even 
descendeth  to  lots, — a  doubtful  matter  has 
to  be  settled,  the  counsel  of  those  concerned 
is  insufficient,  and  the  lot  is  cast  into  the 
lap,  the  finger  of  God  disposeth  of  it.  A 
case  is  presented.  Acts  i.  23,  &c.  You 
have  all  been  interested  in  the  case  of 
Jonah,  see  Jonah  i.  7. 

Our  subject  is  the  providence  of  God. 
Consider, 

I.  The  prerequisites  of  Providence. 
It  presupposes  that  the  world  is  under  con- 
trol, &c. ;  under  the  control  of  one  gi'eat 
presiding  First  Cause.  Now  this  great, 
blessed,  glorious,  and  eternal  being,  is  God. 
And  as  the  moral  governor  of  the  universe, 
he  is  possessed  of  every  attribute  and  per- 
fection, as  the  supreme  Jehovah. 

1.  Infinite  knoioledge  and  wisdom.  He 
knows  every  thing.  All  his  works.  All 
things.  All  intelligent  beings.  Nothing 
hidden ;  nothing  obscure.  At  one  glance 
he  surveys  all  things,  from  eternity  to  eter- 
nity. As  such,  all  he  does  is  done  wisely, 
infallibly,  no  improvement  possible,  &c. 

2.  Universal  presence.  His  influential 
presence  is  everywhere.  "  Heaven  of 
heavens,"  &;c.  "Whither  shall  I  flee," 
&c.  He  fills  heaven  and  earth.  This  is 
the  perfection  of  the  sublime.  Who  can 
grasp  the  immense  idea,  God  guiding  the 
path  of  the  seraph  in  heaven,  and  superin- 
tending the  fall  of  the  sparrow  on  earth  ? 

3.  Illimitahle  power.  "  I  know  thou  canst 
do  every  thing  ;"  that  is,  every  thing  fit  and 
morally  right.  He  asks,  "  Is  there  any 
thing  too  hard,"  &c.  "  The  thunder  of 
his  power  who,"  &c. 

II.  The  nature  of  Providence. 

1.  It  includes  the  government,  or  ride  of 
all  things.  He  has  given  to  every  depart- 
ment of  the  universe  suitable  laws.  The 
air  is  governed- by  atmospheric  laws.  Wa- 


DIVINE  PROVIDENCE. 


49 


ter  by  laws  suited  to  it.  Light.  So  every 
thing  else.  These  are  all  God's  laws. 
He  originated  them  all,  and  he  sits  at  the 
helm  of  all  affairs,  directing  all  things  by 
the  word  of  his  power.  The  connection  of 
all  is  pointed  out  by  the  prophet,  Hosea 
ii.  21,  22. 

2.  It  includes  the  preservation  of  all  things. 
To  rule  is  one  thing,  but  to  supply  the 
wants  of  all  is  another.  In  providence 
God  does  both.  Fountain  of  supply  to  the 
universe.  Every  thing  lives  by  him  and 
through  him.  Source  of  life,  of  being,  and 
enjoyment.  Not  one  creature  is  inde- 
pendent. 

3.  It  includes  the  direction  of  all  things  to 
one  grand  consummation.  Opposed  to  God's 
rule  are  all  fallen  angels  and  wicked  men. 
In  providence,  therefore,  God  overrules 
their  evil  designs  and  rebellious  acts,  and 
makes  even  the  wrath  of  man  to  praise 
him  ;  and  he  will,  finally,  by  the  conver- 
sion or  the  imprisonment  of  the  ungodly, 
annihilate  all  moral  evil,  and  fill  this  world 
with  holiness  and  bliss,  so  that  all  men 
shall  be  blessed  in  Christ,  and  call  him 
blessed.  This  leads  us  to  notice  more 
fully, 

III.  The  extent  of  Providence.  Now 
the  providence  of  God  includes  all  things, 
and  all  acts. 

1.  It  extends  to  celestial  heings.  Their 
ranks,  offices,  stations,  and  services,  Psalm 
ciii.  20. 

2.  It  extends  to  all  mere  animal  creatures. 
Now  the  providence  of  God  is  seen  both  in 
supplying  them  with  food,  and  in  the  diver- 
sity of  instinct  by  which  they  are  distin- 
guished. Who  taught  the  bird  to  construct 
its  nest,  and  eveiy  bird  to  construct  such  a 
one  as  is  best  suited  for  its  kind,  and  all 
different  ?  To  migrate  at  the  proper  period 
from  one  country  to  another,  and  to  do  it  so 
correctly  without  chart,  or  the  aid  of  a  com- 
pass, to  know  the  right  path  !  Who  taught 
the  fish  to  retrace  its  course,  and  find  out 
annually  its  native  rivers  and  streams  ? 
The  beaver  to  erect  so  scientifically  its 
house  ?  The  bee,  so  wonderfully  its  cell  ? 
and  the  ant,  so  systematically  its  city  ? 
How  wonderfully  they  are  all  supplied 
with  suitable  food,  which  they  instinctively 
seek  and  find !  Look,  too,  at  the  distribu- 
tion of  the  creatures  ;  those  which  are  most 
useful  and  essential  to  the  comfort  of  man, 
abound  in  the  densely  populated  parts  of 
the  world,  while  the  deadly  and  dangerous 

7 


animals  are  principally  found  in  solitary 
parts,  far  from  the  dwellings  of  mankind. 
The  man  who  is  not  more  stupid  than  the 
ox,  or  more  inconsiderate  than  the  ass,  must 
see  in  all  this  the  wonderful  providence  of 
God.     We  have  now, 

3.  To  consider  it  especially  as  it  regards 
the  human  race.     And  that  as  it  respects, 

(1.)  Our  entrance  into  life,  Psalm  Ixxi. 
6,  xxii.  9. 

(2.)  Our  circumstances  and  condition  in 
life,  Deut.  xxx.  9,  xxxii.  9. 

(3.)  Our  removal  from  this  life,  Job  xiv. 
5 ;  Psalm  xxxix.  4 ;  1  Samuel  xxvi.  10 ; 
Eccles.  iii.  1,  &c. 

IV,  The  Providence  of  God  has  often 
been  singularly  displayed  in  the  pun- 
ishment OF  the  wicked.  Look  at  Pharaoh, 
who  had  multiplied  the  grievous  burdens 
of  the  people  of  Israel  ;  see  the  number  of 
his  plagues.  His  most  cruel  edict — the 
death  of  the  males.  See  the  river  of  blood, 
and  the  death  of  the  first-born.  Behold  the 
finger  of  God.  His  final  overthrow.  Look, 
at  Adonibezek  ;  he  had  been  successful  as 
a  warrior,  but  had  practised  the  greatest 
cruelty.  "  Three  score  and  ten  kings," 
&c.  See  the  case  of  Ahab,  1  Kings  xxii. 
34.  Look  at  Ha  man,  with  the  bitterest 
hate  he  plots  the  ruin  of  the  Jews  ;  he  suc- 
ceeds in  every  step,  the  decree  is  passed  and 
is  irreversible.  But  God  disturbs  the  Per- 
sian monarch — turns  the  plot  upon  Haman, 
and  he  is  suspended  from  the  gallows  he  had 
erected  for  Mordecai.  Behold  Belshazzar ; 
the  sacred  vessels  of  the  Lord's  house  had 
been  carried  as  spoil  to  Babylon ;  he  ap- 
points a  night  of  revelling  and  dissipation  ; 
the  vessels  are  used  in  their  rioting.  In 
the  same  hour  the  invisible  messenger  re- 
cords the  doom  of  the  monarch  and  the  ruin 
of  his  kingdom.  Look  at  Herod, — arrayed 
in  costly  vestments,  he  addresses  the  peo- 
ple, and  receives  the  honors  only  due  to  the 
true  God,  and  is  smitten  with  the  finger  of 
the  Lord. 

V.  The  Providence  of  God  is  seen  in 
striking  interpositions  on  behalf  of  his 
people. 

1.  Read  the  history  of  Joseph.  See  what 
links  in  the  providential  chain !  Hated.. 
Sent  forth.  The  dry  pit.  Sold,  See  him 
in  Egypt, — in  Potiphar's  house.  In  prison. 
As  ruler  over  all  the  land.  Well  might 
he  say,  "  Now  therefore  be  not  angry  with 
yourselves  that  ye  sold  me,  &^c.,  for  God 
did  send  me  before  you  to  preserve  life." 


56 


SKETCHES  OF  SERMONS. 


2.  Reflect  on  the  preservation  of  Moses. 
The  decree,  the  birth,  the  resolution,  the 
method,  the  rescue,  the  weeping,  the  sym- 
pathy, the  nurse,  the  education,  &c. 

3.  Observe  one  point  in  the  history  of  Gi- 
deon. Israelites  oppressed.  Gideon  called 
to  deliver.  The  enemy  fearfully  numerous. 
His  heart  fails,  he  approaches  the  camp. 
Hears  a  dream  related,  and  is  at  once  in- 
spirited for  the  conflict,  Judges  vii.  13. 

4.  Look  at  the  basis  of  David's  prosperity 
and  renown,  1  Samuel  xvii.  26.  His  three 
eldest  brethren  are  in  the  army.  David  is 
sent  with  provisions,  &c.  At  this  time 
Goliath  is  giving  the  impious  challenge. 
David  accepts  it,  and  slays  the  giant.  One 
or  two  historical  events. 

In  the  days  of  Queen  Mary,  a  person  was 
sent  with  an  edict  for  destroying  the  pro- 
testants  of  Ireland.  At  Chester,  while  lodg- 
ing at  the  mayor's  house,  he  happened  to 
state  the  nature  of  his  commission.  A  wo- 
man who  overheard  this,  extracted  this 
cruel  edict  from  his  possession.  On  his 
arrival  therefore  before  the  authorities,  his 
commission  was  missed.  He  returned  and 
obtained  a  second,  but  on  his  way  to  Ire- 
land again  the  queen  died.  And  thus  the 
protestants  of  Ireland  were  preserved. 

Tyndal's  Bible  sold  very  heavily,  and 
was  likely  to  ruin  those  who  had  embarked 
in  it,  when  the  Bishop  of  London,  to  stay 
the  progress  of  truth,  bought  immense  quan- 
tities up  and  burnt  them :  thus  Tyndal  was 
relieved,  and  a  second  and  larger  edition 
was  printed  and  circulated.  Let  us  ask  in 
conclusion. 

What  use  we  should  make  of  the  di- 
rections OF  Divine  Providence. 

1.  We  should  learn  the  importance  of  hav- 
ing God  for  our  friend.  To  be  on  terms  of 
reconciliation  with  God.  To  be  conscious 
of  his  favor.  That  he  who  rides  on  the 
wings  of  the  wind,  and  that  directs  the 
storm  and  the  tempest,  is  a  being  who 
loves  us.  The  way  to  God's  favor  is  through 
Jesus  Christ.  All  Christ's  disciples  know 
that  they  are  loved  of  God.  The  Spirit  of 
God  bearing  witness,  &c. 

2.  We  see  the  great  necessity  for  constant 
prayer.  "  In  all  things  by  prayer,"  &c. 
For  he  ordereth  all  things.  He  has  all  re- 
sources in  himself  The  hearts  of  all  men 
are  in  his  hands.  In  all  circumstances  let 
us  pray,  &c.    . 

3.  The  great  ground  for  confidence  and 
trust.     All  must  be  right  when  God  con- 


trols all,  and  reigns  overall.  "Trust  in 
the  Lord  Jehovah  forever,"  &cc.  The  doc- 
trine of  a  divine  Providence  is  full  of  con- 
solation, &c. 

4.  Let  it  not  be  abused  by  our  presump- 
tion or  ignorance.  God  governs  the  world 
by  two  kinds  of  laws.  The  material  world 
by  physical  laws  ;  the  intelligent  part  of 
creation  by  moral  laws.  Now  if  a  bad 
man  obeys  the  physical  laws,  he  will  enjoy 
the  physical  benefits.  Let  exercise  an^ 
temperance  prove  it.  If  a  good  man  vio- 
lates them  he  will  suffer. 

5.  Let  us  not  wonder  at  the  apparent  dark- 
ness of  the  divine  dispensations.  It  must  be 
so  to  all  but  God. 


MAN. 


FIRST  SKETCH. 

"  What  is  man  that  thou  art  mindful  of  him  ?" — 
Psalm  viii.  4. 

It  seems  evident  that  this  psalm  was 
composed  during  the  night  season.  That 
the  divine  psalmist  was  contemplating  the 
heavens,  beholding  with  sublime  interest 
the  starry  host,  and  witnessing  the  moon 
speeding  her  course  with  her  reflected 
glory  and  silvery  brightness.  No  science 
more  calculated  to  inspire  with  profound 
awe,  or  lofty  emotions,  than  that  of  astrono- 
my. The  vastness  of  heaven's  outspi'ead 
canopy — the  splendor  and  magnitude  of 
the  starry  worlds — the  comprehensive  and 
yet  minute  laws  by  which  their  attraction 
and  course  are  directed,  all  these,  with 
many  other  questions,  are  adapted  to  fill 
us  with  wonder  and  astonishment.  Is  it 
not  next  to  impossible  to  consider  these 
things  and  not  to  ascend  still  higher,  and 
raise  our  minds  to  the  great  Creator  and 
upholder  of  them  all  ?  Read  David's  pi- 
ous exultation  when  considering  the  same 
theme,  Psalm  xix.  1-6.  From  the  heav- 
ens the  psalmist  descends  to  the  creature 
man,  and  asks,  "  What  is  man,"  &c.  Our 
text  contains  an  important  question,  and 
includes  a  twofold  interesting  declaration. 
In  our  text  we  have, 

I.  An  important  question,  and  what 
it  involves.  The  question  relates  to  man, 
and  might  include  a  variety  of  interesting 
particulars.     We  ask, 

1.  What  is  man  as  to  his  nature  ?  (1.) 
We  reply,  he  is  a  compound  being,  mate- 


MAN. 


u 


rial  as   to  his   bodily  structure.     Formed 
originally  of  the  dust  of  the  ground,  yet 
this  body  is  fearfully  and  wonderfully  made. 
The  perfection  of  animal  nature,  combin- 
ing all  that  is  valuable  and  beautiful  in 
itself.     Its  erect  form,  its  exalted  head,  its 
countenance  divine,    displaying  in   all  its 
parts    both   the    wisdom  and    goodness  of 
God.     We  cannot  enlarge  on  the  anatomi- 
cal and  physiological  wonders  of  the  hu- 
man frame  ;  for  were  we  to  do  so,  any  one 
part,  the  eye,  the  ear,  the  hand,  the  heart, 
might  supply  us  with  ample  matter  for  a 
sermon.      Let  us  just    name,  however,  a 
few  particulars.     In  the  human  body  there 
are  245  bones,  with  forty  distinct  intentions, 
446  muscles  within ;  so  that  the  bones  and 
muscles  have  upwards  of  14,000  intentions. 
Then  there    are    not    fewer   than    10,000 
nerves,  with  an  equal  number  of  veins  and 
arteries.     1,000  ligaments,  4,000   lacteals 
and  lymphatics,   100,000  glands,  and  the 
skin  contains  not  fewer  than  200  millions 
of  pores,  all  of  which  are  so  many  avenues 
of  health  or  sickness,  life  or  death.     Look 
at  this  complex,  marvellous  machine,  and 
see  in  it  the  wondrous  work  of  God.     The 
functions  of  the  heart  are  truly  amazing. 
The    heart   contracts   4,000    times   every 
hour,  and  during  that  period  there  passe^ 
through  it  250  pounds  of  blood  ;  so  that  the 
whole  of  the  fluid  of  life,  averaging  twenty- 
five  pounds,  passes  through  the  whole  sys- 
tem of  veins,  arteries,  &c.,  fourteen  times 
every  hour,  or  about  every  four  minutes. 
That  which  distinguishes  the  human  body 
from  the  mere  animal  creation  most,  is  the 
capaciousness  of  the   brain,  and  the  won- 
ders of  the  human  hand.     By  this  peculiar 
member  of  the  body,  man  possesses  the  ad- 
vantages of  every  other  creature.     With 
this  he  digs  and  explores  the  bowels  of  the 
earth,   rises   higher  than    the    eagle   ever 
soars,  can  traverse  the  whole  region  of  the 
earth,  and  float  on  the  waters,  and  thus  cir- 
cumnavigate the  globe.     By  this  he  can 
raise  ponderous  loads  which  would  crush 
the  elephant,  and  form  instruments  of  de- 
fence against  the  attacks  of  all  the  ferocious 
beasts  of  prey.     We  reply, 

(2.)  Man  is  a  rational,  intellectual  be- 
ing. We  do  not  attempt  to  draw  the  line 
where  instinct  or  reason  in  the  inferior 
creatures  ends,  and  the  superior  reason  of 
man  commences.  There  is  this  difference. 
Each  class  of  the  animal  creation  have 
their  peculiar  instincts,  &c.  j  but  the  rea- 


son of  man  avails  him   for  every  contin- 
gency, and  goes  beyond  the  instincts  of  the 
whole  animal  creation.     It  has  been  said, 
too,  that  the  inferior  creation  just  act  as 
the  whole  of  their  respective  species  have 
done    for  generations,  no  improvement  or 
advancement ;   while  the  mind  and  reason 
of  man  are  ever  progressing,  and  no  limits 
can  be  set  to  the  sphere  of  their  operations. 
Look  at  the  amazing  efforts  of  mind  in  two 
or  three  particulars.     By  the  invention  of 
the  telescope  he  brings  worlds  before  his 
view,  which  are  millions  of  miles  distant 
from  him.     By  the  invention  of  the  micro- 
scope he  magnifies  and  renders  capable  of 
his  observation  creatures  the  most  minute, 
the  existence   of    which    would  otherwise 
never  have  been  known.    By  the  discovery 
of  the  mariner's  compass,   he   guides  his 
way   across  perilous  oceans,  to   the  most 
distant  parts  of  the  habitable  earth.     By 
exerting  his   influence   over  the  air,   and 
over  fire  and  water,  he  makes  the  elements 
of  nature  do  his  bidding,  and  minister  to 
his  claims.     By  the  invention  of  printing 
he  gives  a  kind  of  ubiquity  to  his  thoughts, 
and  stereotypes  his  wishes  to  all  genera- 
tions. 

(3.)  We  reply,  man  is  a  moral  being ; 
he  is  rendered  accountable  to  the  great 
Supreme  for  all  his  actions,  words,  and 
thoughts.  He  can  know  his  duty,  reflect, 
judge,  compare,  and  freely  act ;  and  it  is 
evident  that  the  present  is  only  a  proba- 
tionary state  of  existence.  Such  is  the 
nature  of  man,  and  furnishes  a  reply  to  the 
first  question  we  proposed  respecting  him. 
We  ask, 

2.  What  is  man  as  a  responsille  being? 
Responsibility  implies  the  existence  of  law, 
revelation,  and  ability. 

(1.)  Man  is  under  law  or  government. 
There  are  laws  in  our  nature,  as  there  is 
instinct  in  the  brute  creation.  The  law 
of  natural  affection  to  parents,  children, 
friends,  &c.  Besides,  there  is  the  law  of 
conscience,  or  the  impressions  of  the  mind 
as  to  what  is  right  or  wrong ;  but  this  will 
only  act  truly  and  without  error,  under  the 
influence  of  light  and  truth.  Neither  of 
these  are  sufficient.  God  has,  therefore, 
given  man  specific  laws  to  regulate  all  his 
actions  towards  himself,  mankind,  and 
God. 

(2.)  This  law  God  has  revealed — it  is 
contained  in  the  volume  of  eternal  life,  the 
Holy  Scriptures.     Here  it  is  spread  fully 


52 


SKETCHES  OF  SERMONS. 


before  our  eyes.     Now  this  revelation  is 
full,  clear,  and  sufficient. 

(3.)  There  must  be  ability  ;  ability  to 
understand,  and  ability  to  perform.  Man 
must  be  free  to  choose  or  to  refuse,  or  there 
can  be  neither  virtue  nor  vice.  He  is  al- 
ways thus  addressed  in  God's  word  :  "  If 
ye  be  willing  and  obedient,"  &c.  "  Be- 
hold, I  set  before  you  life  and  death,"  &c. 

3.  Man  is  an  immortal  being.  This  is 
but  the  morning  of  his  existence.  Indeed, 
unless  he  is  immortal,  there  is  no  such 
thing  as  responsibility.  Here  vice  is  not 
generally  punished,  nor  goodness  generally 
rewarded,  so  that  the  claims  of  righteous- 
ness and  equity  demand  that  man  should 
exist  in  another  world.  Many  of  the  an- 
cient pagan  philosophers  came  to  this  con- 
clusion, and  it  is  fully  revealed  in  the 
gospel,  where  life  and  immortality  are 
brought  to  light.  This  is  man's  seed-time, 
the  period  of  his  minority,  the  time  of  his 
servitude,  and  he  is  destined  to  an  eternity 
of  existence  in  another  world.  This  stamps 
man's  character  with  immense  importance, 
with  unutterable  value.  But  we  draw  to 
a  conclusion. 

LEARN, 

1.  How  necessary  that  we  should  know 
ourselves,  and  reflect  on  the  great  end  of 
our  being.  What  am  I  ?  What  the  claims 
of  God  ?     What  my  destiny  ? 

2.  How  important  that  we  should  be 
found  doing  the  will  of  God.  This  is  the 
will  of  God,  to  believe  in  Christ,  and  to 
obey  his  commandments. 

3.  How  momentous  that  we  should  live 
for  the  eternity  before  us;  live  accepted 
of  God  through  Christ  Jesus  ;  live  in  com- 
munion with  God  ;  live  in  the  exercise  of 
faith  and  hope. 


MAN. 


SECOND    SKETCH. 

"  What  is  man  that  thou  art  mindful  of  him  ?" 
— Psalm  viii.  4. 

In  a  previous  discourse  we  considered 
this  question  in  a  physical,  intellectual,  and 
moral  respect.  We  directed  you  to  some 
of  the  wonders  displayed  in  his  body — his 
moral  condition,  and  the  immortality  of  his 
being.  Thus  man  stands  midway  between 
the  inferior  animal  creation  and  the  holy 


angels;  the  connecting  link  ;  lord  of  earth, 
and  heir  of  heaven  ;  more  dignified  than 
the  beasts  of  the  field,  and  but  a  little  lower 
than  the  angels.  But,  in  contemplating 
man  as  a  moral  being, 

II.  We  offer  several  additional  re- 
plies TO  THE  QUESTION  PROPOSED.     "  What 

is  man  ?" 

1.  That  he  is  not  lohat  he  once  was.  His 
present  state  is  one  of  deterioration.  He 
is  fallen — not  now  as  when  he  sprang  from 
the  hands  of  the  great  Artificer.  God 
made  man  upright,  &c.  He  created  him 
in  his  own  image,  &c.  He  is  not  what  he 
was  once, 

(1.)  As  to  the  health  and  immortality  of 
his  body.  He  was  formed  for  endless  du- 
ration of  being.  If  God  intended  to  remove 
him  from  the  earth  after  a  season  of  proba- 
tion, it  would  have  been  without  tasting 
death.  Entire,  body  and  soul,  as  Enoch 
or  Elijah.  Beautiful,  vigorous,  hale,  un- 
dying. How  altered  !  poor,  weak,  fragile, 
diseased,  and  exposed  to  ten  thousand  at- 
tacks of  fatal  affliction.  Life  is  entered 
with  cries  and  sorrow.  We  live  in  an 
atmosphere  of  mortality,  and  our  cradles 
truly  rock  us  to  the  tomb.  Thus  was  the 
human  frame  wrecked  on  the  sunken  shoals 
of  sin  and  transgression. 

(2.)  He  is  not  what  he  once  was  in  his 
dominions  and  possessions.  See  Gen.  i. 
27,  28.  Sin  has  hurled  man  from  his 
throne  of  dominion  and  rule — exiled  him 
from  his  domain — banished  him  from  his 
kingdom.  The  crown  has  fallen,  the  scep- 
tre is  departed,  and  the  ferocious  beasts  of 
the  forest  are  arrayed  in  fierce  daring 
against  him.  They  no  longer  own  his  con- 
trol, nor  give  him  tribute.  His  lovely 
dwelling-place  has  been  confiscated  by  his 
treason,  and  he  is  doomed  by  the  sweat  of 
his  brow  to  compel  the  barren  earth  to  yield 
him  support. 

(3.)  He  is  not  what  he  once  was  in  his 
moral  powers.  Oh,  how  awful  the  con- 
trast !  Then  arrayed  in  the  garments  of 
purity — harmony  within  and  beauty  with- 
out. His  understanding  reflecting  divine 
knowledge — his  judgment  influenced  only 
by  truth — his  will  cheerfully  obedient  to 
God's  authority — his  conscience  serene  and 
happy — his  affections  spiritual  and  heaven- 
ly ;  in  one  sentence,  perfectly  happy,  be- 
cause entirely  holy.  Now  his  understand- 
ing darkened — judgment  perverse — will 
rebellious — conscience  defiled  —  affections 


PARADISE. 


53 


earthly — and  over  the  whole  the  evil  ge- 
nius of  sin,  and  confusion,  and  misery  pre- 
siding. 

(4.)  He  is  not  what  he  once  was,  in  his 
condition  and  associations.  Then  an  object 
of  divine  love,  favor,  and  fellowship — then 
often  visited  by  angels — then  a  monarch. 
Now  under  wrath — in  league  with  fallen 
spirits — a  rebel  doomed  to  die,  &c. — speed- 
ing his  way  to  the  grave,  and  to  the  abyss 
of  despair.  In  reply  to  the  question  of  the 
text,  we  remark, 

2.  Man  is  not  naturally  what  he  may  he. 
His  fall  is  not  irreparable — his  loss  not 
final — his  case  not  hopeless.  He  cannot 
regain  all  he  has  lost.  Not  a  sound  physi- 
cal system — not  dominion  over  the  inferior 
creatures — not  an  earthly  Eden — not  trans- 
lation to  a  heavenly  world  ;  but  he  can 
regain  more  than  a  counterbalance  to  all 
the  ills  and  woes  sin  has  introduced,  through 
the  love  of  God,  in  our  redemption  by  Christ 
Jesus. 

(1.)  His  guilt  may  be  cancelled.  For- 
giveness is  obtained,  and  published,  and 
offered. 

(2.)  His  nature  may  be  renewed,  his 
heart  changed,  cleansed,  sanctified,  by  the 
Spirit  and  grace  of  God. 

(3.)  His  soul  may  be  the  seat  of  joy  and 
blissful  hope — kingdom  of  God  within — 
begotten  again  to  a  lively  hope,  &;c. — be- 
come an  expectant  of  life  eternal.  Salva- 
tion is  within  his  reach  ;  and  this  includes 
being  an  "  heir  of  God,  and  joint-heir  with 
Jesus  Christ." 

3.  Man  is  not  what  he  shall  hereafter  he. 
Now  a  probationer,  in  a  future  state  of  ex- 
istence his  state  will  be  irrevocable,  fixed, 
and  eternal.  Whatsoever  a  man  now  sows, 
then  shall  he  reap.  Two  states  are  reveal- 
ed. Man  changed  and  consecrated  to  God 
in  heart  and  life  until  death.  Then  he 
will  be  hereafter  exalted  to  God's  kingdom 
and  glory  ;  a  companion  of  angels  ;  a  wor- 
shipper of  the  Lamb ;  a  sainted,  beatified 
spirit  forever.  Not  a  wrestler,  but  victor ; 
not  a  racer,  but  crowned  with  the  imperish- 
able wreath  ;  not  a  minor,  but  an  inheritor 
of  the  blessedness,  &c.  How  elevated, 
changed,  &c.  All  his  desires  met — all  his 
faith  realized — all  his  hopes  in  fruition — 
body  and  soul  glorified  forever,  &;c.  Man 
unchanged  and  impenitent,  how  different  his 
state  hereafter  will  be !  No  admixture  of 
enjoyment,  or  rest,  or  hope  ;  no  possibility 
of  salvation.     Judged,  condemned,  punish- 


ed, and  that  with  everlasting  banishment 
from  the  presence  of  God,  and  from  the 
glory  of  his  power.     We  ask,  then, 

4.  What  is  man  as  to  his  responsibilities  ? 
We  have  already  admitted  his  responsibili- 
ty.    We  now  add, 

(1.)  That  he  is  responsible  for  his  facul- 
ties and  endowments.  He  must  give  an 
account  for  his  rational  powers  and  mental 
endowments  ;  for  their  right  employment ; 
for  their  due  improvement ;  to  be  directed 
in  reference  to  God  and  eternity. 

(2.)  For  his  privileges  and  mercies. 
These  are  of  various  kinds.  A  preached 
gospel — the  favorable  openings  of  provi- 
dence — continued  bestowment  of  God's 
bounties,  &c.  Among  these  we  may  also 
mention,  time,  with  the  means  of  grace,  &c. 

(3.)  For  his  influence  and  talents.  Not 
merely  to  get  good  and  receive  benefits  to 
his  own  soul,  but  also  to  bless  those  in  the 
various  spheres  where  providence  has  placed 
him.  To  do  good  in  the  world ;  to  show 
forth  the  virtues  and  graces  of  the  Christian 
character,  &c.  Now,  this  responsibility 
arises  from  the  fact,  that  this  is  his  proba- 
tion, and  he  is  hastening  to  the  eternity  of 
righteous  retribution. 

APPLICATION. 

1.  What  is  your  individual  state  before 
God  ?  What  your  hopes  and  fears  ?  What 
your  true  condition  before  Deity  ?  Is  it 
better  or  worse  than  the  past  ?  Is  it  im- 
proving, or  debasing  ?  Is  it  rising  in  con- 
formity to  God  ? 

2.  Learn  the  necessity  of  self- reflection 
and  meditation.  What  am  I  ?  From 
whence  ?  Where  destined  ?  Know  your- 
selves, &c. 

3.  Next  to  self-knowledge,  and  in  con- 
nection with  it,  the  knowledge  of  God  and 
Jesus  Christ.     "  This  is  life  eternal,"  &c. 


PARADISE. 

"  And  the  Lord  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath 
of  life,  and  man  became  a  living  soul.  And  the 
Lord  planted  a  garden  eastward  in  Eden,"  &c. — 
Gen.  ii.  7-9. 

Our  text  goes  backward  to  the  creation 
of  the  world.  It  is  a  part  of  the  Mosaic 
account  of  God's  wonder-working  arm,  in 
giving  being  to  our  world,  and  the  creatures 


54 


SKETCHES  OF  SERMONS. 


which  inhabit  it.  We  observe  here,  that 
all  other  accounts  of  the  creation  are  ab- 
surd, many  of  them  monstrous  in  the  ex- 
treme. The  pagan  philosophers  knew 
nothing  about  it ;  but  each  speculated  ac- 
cording to  his  own  mind,  and  the  whole  of 
them  left  the  subject  unsettled.  A  divine 
revelation  could  alone  make  this  subject 
known,  and  the  one  contained  in  the  scrip- 
tures is  in  perfect  accordance  with  the  earth 
itself,  is  such  as  to  exhibit  the  glory  of  the 
great  Artificer,  and  commend  itself  to  the 
intelligence  of  the  human  mind.  Every 
step  in  the  majestic  work  is  worthy  of  con- 
templation ;  but  our  text  must  limit  us  to 
man's  paradisaical  condition.     Observe, 

I.  The  person  introduced  to  us  in  the 

TEXT. 

II.  The  place  prepared  for  his  re- 
ception.    And, 

III.  The  enjoyments  arising  from  its 
occupation. 

I.  The  person  introduced  to  us  in  the 
text.  This  person  is  man,  the  last  work 
of  God,  and  the  master-piece  of  the  whole. 
The  divine  Artificer  was  God  ;  yet  not  the 
Father  but  the  Son,  for  he  created  all  things 
by  Jesus  Christ — "  All  things  were  made 
by  him,"  &c.  Man  is  presented  to  us  in 
his  compound  character. 

1.  In  hi^  material,  animal  body.  This 
was  formed  of  the  dust  of  the  earth — from 
the  name  given  to  the  first  man,  Adam, 
which  signifies  red  earth.  Yet,  even  in  the 
creation  of  his  body,  there  is  a  dignity  of 
expression  which  is  not  used  in  reference 
to  the  mere  animal  creation.  Compare  ver. 
25  of  chap.  i.  and  the  text.  The  body  is 
a  wonderful  exhibition  of  divine  skill. 
Some  think  the  idea  is  that  of  a  potter,  who 
forms  upon  his  wheel  the  vessel  of  peculiar 
elegance  and  worth.  How  many  subjects 
press  upon  our  attention  in  reference  to  the 
formation  of  the  body  of  man  !  Our  origin 
is  the  dust.  However  proud  or  careful  we 
may  be  of  them,  they  are  but  modified  dust. 
They  are  tabernacles  reared  for  a  time  on 
the  earth,  and  they  are  tending  to  the  dust. 
"  Our  fathers,  where  are  they  ?"'  Alas  ! 
now  mingling  with  their  native  earth.  Let 
not  this  subject  be  forgotten.  But  man  is 
presented  to  us, 

2.  In  the  spirituality  and  dignity  of  his 
soul.  This  interesting  casket  was  but  to 
be  the  case  of  a  precious  jewel ;  the  house 
of  a  celestial  inhabitant.     The  words  may 


originally  include  the  life  of  the  body  as 
well  as  of  the  soul,  for  the  Hebrew  is, 
breath  of  lives  ;  natural  life,  but  especially 
denoting  the  existence  of  the  immortal, 
thinking  spirit  within.  In  another  passage 
a  more  full  description  is  given  of  the  soul, 
chap.  i.  ver.  27.  Endowed  him  with  fa- 
culties resembling  his  own  attributes  in  his 
perceptive,  reflective,  and  moral  powers 
and  feelings.  United  to  the  angelic  and 
animal  creation,  filling  up  the  wondrous 
chasm  between  the  two. 

II.  The  place  prepared  for  his  recep- 
tion. This  is  called  Eden,  which  signi- 
fies a  place  of  pleasure.  In  the  Septuagint 
it  is  rendered  Paradise,  denoting  a  park,  or 
place  of  trees.  Here  the  atmosphere  was 
that  of  life,  the  earth  beautified  with  flow- 
ers and  trees.  "  Every  tree,"  &c.  An  ex- 
tensive variety,  an  overflowing  abundance, 
and  that  of  the  most  delicious  kind.  This 
was  man's  original  earthly  estate ;  here 
were  his  princely  domains.  But  two  trees 
are  especially  alluded  to. 

1.  "The  tree  of  life."  This  tree  seems 
to  have  been  the  sign  or  pledge,  between 
God  and  Adam,  of  the  continuance  of  his 
life  and  bliss.  Partaking  of  this  he  would 
ever  be  reminded  of  his  felicity  and  im- 
mortality. 

2.  "  The  tree  of  the  knmvledge  of  good 
and  evil."  By  some  very  strikingly  illus- 
trated thus: — The  "tree  by  which  the 
difference  between  good  and  evil  should  be 
known."  From  the  fruit  of  this  our  first 
parents  were  prohibited.  Here,  and  here 
only,  was  man's  responsibility  exhibited. 
This  was  to  be  the  test  of  his  obedience. 
We  ask,  then, 

III.  As  TO  THE  ENJOYMENTS  ARISING  FROM 
THE  OCCUPATION  OF  EdEN. 

1.  Superior  earthly  dignity.  Adam  was 
God's  vicegerent.  See  the  extensive  char- 
ter ratified  by  the  mouth  of  Jehovah.  Gen. 
i.  28. 

2.  Internal  peace  and  hannony.  The  fa- 
culties brilliantly  reflecting  God's  glory  ; 
the  affections,  as  flames  of  holy  fire,  burn- 
ing in  love  to  God  ;  the  conscience  trans- 
parent and  unruffled.     No  anxiety,  no  fear. 

3.  Celestial  and  divine  communion.  An- 
gels were  the  visitants,  the  companions,  the 
friends  of  our  first  parents  ;  but  God  him- 
self was  their  beloved  Father,  with  whom 
they  had  sweet  and  unbroken  fellowship. 
In  one  word,  the  glory  and  the  bliss  of  our 
first  parents  were  perfect.     But  we  have 


PARADISE  LOST. 


55 


remarked,  it  was  a  state  of  probation,  and 
we  must  leave  the  calamitous  result  for 
future  consideration.     Learn, 

1.  The  goodness  of  God  to  vian.  How 
appropriate  the  song  of  the  son  of  Jesse, 
'•  What  is  man,"  &;c.  Psalm  viii.  4.  The 
soul,  how  precious  ;  do  we  care  for,  and 
seek  its  restoration  to  God. 

2.  How  glorious  our  loorld  before  sin  en- 
tered. One  vast  temple,  and  every  living 
thing  doing  homage  to  the  great  and  un- 
searchable Deity. 

3.  The  transitory  character  of  earthly 
bliss  and  glory.  The  scene  has  passed 
away  ;  the  whole  aspect  of  things  has  al- 
tered. Eden  is  lost — paradise  forfeited. 
Hovj,  you  all  know  ;  and  this  must  be  the 
subject  for  future  discussion. 


PARADISE  LOST. 

"  Therefore  the  Lord  sent  him  forth  from  the 
garden  of  Eden,  to  till  the  ground  from  whence 
he  was  taken.  So  he  drove  out  the  man." — Gen- 
esis iii.  23,  24. 

Our  subject  is.  Paradise  lost.  A  sub- 
ject  replete  with  thrilling  incident,  and  one, 
too,  in  which  we  are  all  personally  con- 
cerned. In  Adam's  original  moral  dignity 
and  Paradise  we  see  a  beautiful  and  ap- 
propriate connection.  Here  holiness  and 
pleasure  were  united — purity  and  honor — 
allegiance  and  glory.  But  when  sin  en- 
tirely transformed  the  nature  of  man,  he 
was  no  longer  a  fit  resident  of  the  peaceful 
bowers  of  the  holy  Eden.  Let  us  then  in- 
quire, 

L  How  Paradise  was  lost. 

II.  What  that  loss  included.     And, 

III.  In  what  manner  we  are  affected 

BY  IT. 

I.  How  Paradise  was  lost.  It  was 
lost, 

1.  By  sinful  credulity.  From  the  fruit 
of  the  tree  of  the  knowledge  of  good  and 
eyil  our  first  parents  were  solemnly  pro- 
hibited. A  dreadful  threatening  was  an- 
nexed to  the  violation  of  God's  command. 
In  these  circumstances.  Eve,  the  mother 
of  all  living,  was  assailed  by  the  tempter, 
through  the  medium  of  the  serpent.  He 
insidiously  reflects  on  God's  goodness  in 
refusing  this  tree.  He  specifies  the  wis- 
<3om  it  would  impart.  He  affirms  that 
death  should  not  follow.     These  were  Sa- 


tan's fatal  devices.  By  the  first,  he  in- 
duced discontent.  By  the  second,  ambi- 
tious curiosity.  By  the  third,  daring  pre- 
sumption. Eve  gave  credit  to  Satan.  By 
this  sinful  credulity  was  Paradise  lost. 

2.  By  unbelief.  The  first  sin  was  cre- 
dulity towards  Satan,  but  unbelief  towards 
God.  God  had  spoken,  had  made  a  direct 
affirmation,  and  a  firm  belief  in  this  would 
have  preserved  our  parents  from  ruin.  But 
unbelief  enshrouded  the  mind,  the  back 
was  turned  on  God's  truth,  and  the  forsak- 
ing of  the  truth  was  the  loss  of  Paradise. 

3.  By  disobedience.  This  sinful  credu- 
lity and  unbelief  decided  the  course  to  be 
adopted,  and  the  hand  of  disobedience 
reached  forth  and  took  the  forbidden  fruit. 
Now  this  was, 

(1.)  Wilful  disobedience.  There  was 
no  mistake  or  misconception.  The  duty 
was  obvious,  and  the  sin  was  wittingly  and 
wilfully  committed. 

(2.)  It  was  voluntary  disobedience. 
They  had  sufficient  power  to  resist  and  to 
stand.  Indeed,  having  a  holy  nature,  the 
balance  of  moral  power  was  in  favor  of 
persevering  uprightness.  Satan  could  not 
force,  did  not  compel.  He  suggested,  but 
resistance  was  practicable.  He  allured, 
but  the  mind  could  turn  away.  So  that 
the  sin  was  a  voluntary  act,  and  not  one  of 
necessity  or  force. 

(3.)  It  was  ungrateful  disobedience.  By 
it  all  the  bounty  and  goodness  of  God  were 
trampled  upon.  It  was  rebellion  against 
God.  Treason  against  his  government, 
&c.     Observe,  then, 

II.  What  the  loss  of  Paradise  includ- 
ed.    There  was, 

1.  The  loss  of  the  place.  Eden  was  man's 
inheritance.  His  princely  residence.  The 
garden  of  enjoyment  and  pleasure.  Here 
was  the  original  paternal  estate.  As  a  trai- 
tor to  the  crown  royal  it  was  now  justly 
forfeited. 

2.  The  loss  of  dignity  and  dominion.  No 
longer  did  he  represent  the  Deity.  No 
longer  a  monarch  subordinate  only  to  God. 
No  longer  provided  with  every  luxury 
without  toil.  The  garden  yielded  profuse- 
ly, man  had  only  to  dress  it,  and  nature 
teemed  with  every  needful  good.  Now, 
alas !  he  must  toil  and  dig,  and  with  the 
sweat  of  the  brow  obtain  his  daily  bread. 
The  ground  was  cursed  for  his  sake. 

3.  It  involved  the  loss  of  bodily  vigor  and 
health.     His  body  now  became  vulnerable 


56 


SKETCHES  OF  SERMONS. 


and  liable  to  sicken  and  die.  Sin  sowed 
the  seeds  of  disease  in  the  whole  of  the  ani- 
mal system,  and  now  it  tended  to  its  native 
element,  the  earth. 

4.  The  loss  of  the  divine  favor  and  image. 
The  brightness  of  the  mind  was  bedimmed. 
The  affections  were  frozen.  The  judg- 
ment perverted.  The  conscience  defiled. 
The  passions  in  a  state  of  disorder  and  con- 
fusion. God's  goodness  and  approbation 
were  forfeited.  The  moral  crown  was  fall- 
en from  the  head.  The  snow-white  robe 
was  exchanged  for  unsightly  rags,  and  the 
very  elements  seemed  to  war  against  his 
comfort  and  life.  The  loss  w^s  temporal, 
bodily,  mental,  and  spiritual.     We  ask, 

III.    In  what  way  we  are  affected 

BY  IT. 

1 .  We  are  partakers  of  the  poverty  which 
it  involved.  Not  heirs  of  paradise,  but  of 
the  wild  desert.  Our  patrimony  is  lost. 
Not  born  princes,  but  slaves.  Just  as  the 
descendants  of  a  traitor  lose  all  the  benefits 
of  the  original  family  estate. 

2.  We  are  the  subjects  of  the  defilement  it 
produced.  An  evil  corrupt  nature  was 
produced  by  their  sin.  That  nature  we 
inherit,  both  as  it  regards  the  body  and  the 
mind.     Here  as  in  hereditary  diseases,  &c. 

3.  We  are  liable  to  the  miseries  it  inflict- 
ed. Trouble,  disease,  death.  Now  to 
these  every  man  is  liable,  and  what  sorrow 
and  suffering  they  include.  We  do  not 
say  that  by  the  first  transgression  we  are 
liable  to  the  second  death.  For  though  the 
son  of  a  traitor  becomes  poor,  and  probably 
inherits  his  father's  diseases,  yet  he  is  not 
tried  and  put  to  a  violent  death  for  his  fa- 
ther's crimes.  But  it  is  equally  clear,  that 
as  possessors  of  a  defiled  nature,  we  must 
be  renewed  before  we  are  fit  for  the  holy 
regions  of  heaven.  And  a  neglect  of  this 
will  expose  us  to  the  second  and  eternal 
death.  Just  as  the  son  of  a  traitor  might 
be  required  to  take  the  oath  of  allegiance, 
and  in  the  case  of  neglect  might  justly  be 
supposed  to  possess  the  treasonable  spirit  of 
his  father,  and  thus  share  a  similar  doom. 

application. 

1.  How  profitable  to  reflect  on  the  true 
cause  of  all  suffering  !     Sin . 

2.  This  condition  has  become  one  of  per- 
sonal guilt  in  every  soul  present.  We  have 
all  erred  and  strayed,  &c.  All  have  sinned, 
&c.     Not  one  righteous,  &c. 

3.  The  necessity  of  supplicating  and  oh- 


tmning  mercy.  We  must  have  it  or  perish. 
Have  it,  or  be  punished  forever.  The 
gospel  reveals  it.  Offers  it.  Oh,  accept 
it  and  live. 


HUMAN  DEPRAVITY. 

"  The  heart  is  deceitful  above  all  things,  and 
desperately  wicked  ;  who  can  know  it  ?" — Jer. 
xvii.  9. 

"  Know  thyself,"  is  a  maxim  of  great 
importance.  Without  this,  other  knowledge 
will  be  of  little  use  to  us.  Ignorance  of 
ourselves  is  wilful  blindness.  It  is  the 
traveller  preferring  darkness  to  light.  It 
is  the  mariner  throwing  away  his  compass, 
and  leaving  the  vessel  to  drive  before  the 
wind.  The  word  of  God  will  assist  us  in 
this  work  of  self-investigation  and  self- 
knowledge.  It  is  a  discerner  of  the  thoughts 
and  intents  of  the  heart. 

Our  text  presents  a  fearful  picture  of  the 
moral  condition  of  the  soul,  "  the  heart  i^ 
deceitful,"  &c.  Our  subject  is  the  spirit- 
ual anatomy  of  the  heart.  Let  us  estab- 
lish, illustrate,  and  apply  the  truths  it 
contains. 

I.  Let  us  establish  the  truth  of  the 
text. 

But  first,  let  the  text  be  analyzed.  "  The 
heart"  signifies  here  the  whole  soul — the 
entire  mental  man — understanding — judg- 
ment —  conscience  —  will  —  passions,  &c. 
Deceitful  literally  signifies  crooked,  per- 
verse, and  wanting  in  conformity  to  right 
rule  ;  it  also  signifies  false,  fraudulent,  &c. 
Wicked  signifies  corrupt,  criminal,  and 
wholly  evil.  Now  in  attempting  to  estab- 
lish  these  truths,  we  appeal  to  three  kinds 
of  evidence. 

1.  The  scripture  testimony.  God's  state- 
ment respecting  the  inhabitants  of  the  old 
world  is  equally  true  now.  Gen.  vi.  5.  Je- 
sus also  testified  to  the  same  truth,  "  out  of 
the  heart  proceed  evil  thoughts,  blasphe- 
mies, murder,"  &c.  Likened  to  a  cage 
of  unclean  birds ;  corrupt  fountain ;  bad 
tree,  &c.  It  is  also  said  in  scripture,  "that 
the  heart  is  not  right  with  God."  "  Fro- 
ward  to  evil."  "  Full  of  evil  imaginings." 
"  Full  of  iniquity  and  hypocrisy."  Hard 
and  impenitent,  perverse,  rebellious,  set  to 
do  evil.     Then  we  appeal, 

2.  The  history  of  the  wicked.  Look  at 
it  in  Cain  ;  in  Pharaoh ;  in  the  inhabitants 


HUMAN  DEPRAVITY. 


57 


of  Sodom  and  Gomorrah ;  envious  Jews ; 
in  Judas ;  in  the  monsters  who  have  been 
curses  to  society ;  moral  pests  ;  think  of 
Nero,  Caligula,  and  Burke  and  Hare  of 
modern  times,  &c.  Here  you  see  what 
man  may  become.  How  vile  and  horrible. 
Surely,  "  the  heart  is,"  &;c, 

3.  To  the  weakness  and  sins  of  good  men. 
We  now  go  from  the  worst  to  the  best,  from 
the  lowest  to  the  highest.  Look  at  Noah, 
a  perfect  man  in  his  generation,  and  yet  by 
excess,  he  becomes  clothed  with  shame. 
Look  at  Abraham,  and  yet  he  dissimulates, 
and  sacrifices  truth.  Look  at  Jacob,  how 
he  overreaches,  and,  by  fraud,  robs  his 
brother.  Look  at  Lot,  whose  righteous 
soul,  &c.  Look  at  Moses,  yet  passion 
gains  the  ascendency,  &c.  Look  at  Aa- 
ron, joining  with  the  people  in  the  construc- 
tion of  the  golden  calf.  And  what  shall 
we  say  of  David,  and  Solomon,  and  Heze- 
kiah,  and  Peter,  and  most  of  the  disciples, — 
suns,  but  sometimes  eclipsed — good  men, 
but  only  men,  and  though  gracious,  yet 
often  the  victims  of  sinful  influences.  Sure- 
ly, nothing  more  strikingly  proves  that  "the 
heart,"  die.     But  let  us, 

IL  Illustrate  the  same  truth.  We 
shall  find  the  deceitfulness  of  the  heart  dis- 
played, 

1.  In  reference  to  ourselves.  How  often 
are  we  deceived  by  it ! 

(1.)  How  often  it  flatters  us,  by  repre- 
senting our  state  as  being  better  than  it 
really  is  !  We  may  admit  our  general 
wickedness  and  weakness,  but  how  un- 
willing to  enter  into  detail !  How  desirous 
to  judge  by  the  more  favorable  aspects  of 
our  character  !  How  ready  to  magnify  our 
excellencies!     And, 

(2.)  It  deceives  us  by  furnishing  excuses 
for  our  peculiar  sins.  It  pleads  our  con- 
stitution, education,  examples,  the  general 
influences  of  those  around  ;  the  minor  cha- 
racter of  our  sins,  &c. 

(3.)  In  keeping  us  from  contemplating 
the  evil  consequences  of  our  sins.  It  shuts 
out  from  view  death  and  judgment,  eternity 
and  hell.  It  sings  the  syren's  song.  Peace, 
peace. 

(4.)  In  inducing  us  to  defer  repentance, 
&,c.  Some  future  season.  The  difficul- 
ties fewer — opportunities  more  striking — 
the  aids,  &c.  more  direct. 

2.  Our  hearts  are  deceitful  to  our  fellow 
creatures.  How  few  would  dare  the  test 
of  allowing  a  fellow  mortal  to  look  within  ! 

8 


Who  would  consent  to  the  removal  of  the 
drapery — the  withdrawing  of  the  curtain  ? 
What  attempts  to  stand  well  with  mankind  ! 
What  garnishing,  concealing,  &c.     But, 

3.  Our  hearts  are  deceitful  towards  God. 
And  what  madness  is  this  !  Look  at  it  in 
a  few  instances.     Is  it  not  so, 

(1.)  When  we  present  to  him  mere  ex- 
ternal service  ?  He  has  the  lips,  hands, 
feet,  knees,  our  profession,  &c.,  but  the 
spirit,  the  heart,  the  lowliness,  the  humility, 
&;c.,  are  often  wanting. 

(2.)  When  we  confess  our  sins,  and  vow 
amendment,  and  yet  persist  in  them  ? 

(3.)  When  we  extol  his  grace  at  the  ex- 
pense of  justice  and  righteousness,  &c.? 
"  Because  sentence  against  an  evil  work," 
&c.  Because  grace  abounds  we  continue 
in  sin. 

(4.)  When  we  expect,  although  we  daily 
refuse,  his  mercy  1  Let  these  observations 
suffice.  How  true  our  text,  &c.  But  we 
notice, 

4.  The  superlative  deceitfulness  of  the 
heart.  "Deceitful  above  all  things."  Some- 
times we  use  the  term  in  reference  to  ma- 
terial things.  We  speak  of  the  weather, 
of  the  sea.  But  the  heart  is  deceitful  above 
these.  It  has  misled  more,  shipwrecked 
more,  &c.  Satan  is  a  deceiver,  but  the 
heart,  under  the  influence  of  evil,  outvies 
the  prince  of  darkness,  sins  against  greater 
love,  &c.  The  heart  is  the  source  of  de- 
ceitfulness, fountain,  root,  womb — deceitful 
under  all  circumstances,  prosperity — ad- 
versity— health — sickness —  life  —  death — 
youth — age^  &c.  It  is  deceitful  beyond 
our  knowledge  or  description.  Who  can 
know  it  ?  Not  the  wisest  or  the  best,  &c. 
God  only  sees  it  and  understands  it.  It  is 
deceitful  and  wicked  beyond  our  power  to 
restore.  "  Desperately."  Human  influ- 
ence and  power  may  restrain  and  modify, 
but  God  alone  can  heal  and  renew.  He 
can  take  away  the  stony  heart,  &c.,  and 
give  a  new  heart,  &c.     Let  us, 

III.  Apply  the  truths  of  the  text. 
Learn, 

1.  The  text  addresses  these  truths  con- 
cerning every  one  present.  Not  one  can 
escape.  Let  none  evade.  Let  every  mouth 
be  stopped.  Every  breast  be  smitten. 
"  Have  mercy  upon  me,  O  Lord  !"  &:c. 

2.  Surely  such  hearts  ought  not  to  he 
trusted.  "  Whoso  trusteth  his  own  heart," 
&c.  Rather  trust  the  charming  of  the 
deadly  serpent;  rather  trust  the  sinking 


58 


SKETCHES  OF  SERMONS. 


quicksand.  Let  us  rather  loathe  ourselves  ; 
cover  with  sackcloth.     But  we  add, 

3.  Let  us  not  he  satisfied  with  such  hearts. 
They  may  be  cleansed,  transformed,  sanc- 
tified, &c. 

"  There  is  a  fountain  fill'd  with  blood, 
Drawn  from  Immanuel's  veins, 
And  sinners,  plunged  beneath  that  flood. 
Lose  all  their  guilty  stains." 

O  let  us  repair  to  the  cross  !  &c.  Jesus 
is  able  and  willing  to  save,  &c.  Who  will 
give  his  heart  to  God  ?  This  is  the  only 
alternative.  He  will  make  them  the  temples 
of  the  Holy  Spirit,  &c.  Dwell  in  them. 
Fill  them  with  his  own  peace,  &c.  Fi- 
nally, the  heart  must  be  fully  renewed,  or 
excluded  heaven.  Blessed  are  the  pure  in 
heart,  &,c.     Be  ye  holy,  &c. 


THE  LAW. 

"  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to 
do  them." — Galatians  iii.  10. 

I  DESIRE  on  this  occasion,  to  place  before 
you  one  complete  view  of  the  law  of  God, 
that  we  may  understand  distinctly  how  we 
stand  connected  with  it,  and  the  great  end 
it  should  answer  in  our  experience.  Cor- 
rect views  of  the  law  are  indispensable  to 
a  right  understanding  of  the  gospel,  and  a 
just  knowledge  of  both  is  essential  to  our 
comfort  and  salvation.     We  ask  then, 

I.  What  do  we  understand  by  the 
LAW  ?  Sometimes  the  term  signifies  the 
divine  word,  the  revealed  truths  of  the  holy 
scriptures,  &c.  Sometimes  the  whole  of 
the  Mosaic  dispensation.  But  in  our  text 
we  understand  it  signifying  the  moral  law. 
A  law  which  jGod  wrote  upon  the  hearts 
and  consciences  of  our  first  parents.  Which 
was  afterwards  written  upon  the  tables  of 
stone  on  Sinai, — and  which  Jesus  has  sum- 
med up  in  two  great  commandments,  Mat- 
thew xxxii.  37,  &c.  Every  duty  to  God 
and  to  men  is  included  in  these. 

II.  What  is  the  character  of  this 
LAW  ?  A  summary  of  this  is  given  by  the 
great  apostle,  Romans  vii.  12.  It  is  holy, 
the  reflection  of  God's  holy  mind.  Just, 
that  is,  based  on  rectitude  ;  not  unreason- 
able, but  equitable  between  man  and  God, 
and  man  and  man.  Good,  that  is,  benevo- 
lent, having  a  kind  aspect  to  those  for  whom 


it  legislates,  and  productive  of  their  happi- 
ness. 

III.  Who  are  under  its  authority  ? 
All  mankind.  It  is  the  law  of  God  for  the 
human  family.  For  each  person,  and  for 
every  one.  None  above  it — none  beneath 
it.  It  is  the  law  of  the  Creator  of  every 
one.  The  law  of  the  Benefactor,  &c.,  of 
every  one.  The  law  of  the  great  Judge, 
&c.,  of  every  one. 

IV.  What  is  the  consequence  of  dis- 
obedience ?  God's  curse.  That  is,  every 
disobedient  person  is  under  God's  displea- 
sure and  frown,  and  exposed  to  eternal 
death.  And  this  curse  extends  to  every 
transgressor,  and  for  every  act  of  transgres- 
sion. One  sin  involves  the  soul  beneath 
this  curse.     We  ask, 

V.  What  remedy  does  the  law  pro- 
vide FOR  TRANSGRESSORS  ?  Our  text  con- 
tains none,  and  the  law  of  God  recognises 
none, — it  cannot  relax  its  claims, — it  can- 
not allow  of  one  violation, — it  cannot  oless 
one  transgressor.  It  will  not  be  satisfied 
with  repentance,  floods  of  tears  avail 
nothing.  It  refers  to  its  purity,  &c.,  and 
demands  satisfaction.  It  is  not  met  by  re- 
formation. It  says,  Pay  me  what  thou 
owest !  The  law  is  inexorable.  It  blesses 
the  obedient,  but  curses  the  sinner. 

VI.  Can  any  one  then  be  saved  by 
THE  LAW  ?  We  reply,  no,  not  one.  For 
this  reason.  There  is  none  righteous,  &c. 
All  have  sinned,  &c.  Every  man  then  is 
condemned  by  the  law,  and  not  one  can 
have  any  hope  from  it.     We  ask  then, 

VII.  What  end  the  law  is  designed 

TO  ANSWER  ? 

1.  By  it  we  see  what  are  the  just  claims 
of  God.  Here  we  behold  the  extensive  and 
perfect  obedience  he  requires. 

2.  By  it  we  are  brought  under  conviction 
of  sin.  By  the  law  is  the  knowledge  of 
sin  ;  see  Romans  vii.  9.  That  is,  living 
without  the  law  there  was  no  impression  of 
evil,  no  sense  of  guilt.  But  when  the  com- 
mandment of  God  came  with  power  to  the 
conscience,  and  I  saw  its  just  demands, 
then  my  sin  revived.  I  saw  myself  guilty, 
and  exposed  to  death.  All  my  former 
hopes  at  once  expired. 

3.  By  the  law  all  self -righteousness  is  to 
be  destroyed.  A  consciousness  of  its  de- 
mands, and  our  disobedience,  clearly  show 
us,  that  by  the  deeds  of  the  law  no  living 
flesh  can  be  justified.  As  a  criminal  byi 
referring  to  the  statute  book,  would  onlyj 


OUR  LOSS  IN  ADAM,  AND  GAIN  IN  CHRIST. 


read  his  sentence,  so  by  the  law,  we  read 
our  exposedness  to  death,  and  must  at  once 
perceive  that  from  the  works  .of  the  law 
there  is  not  the  least  hope  of  salvation. 

4.  The  law  is  to  be  our  schoolmaster  to 
bring  us  to  Christ.  To  instruct  us  as  to  our 
duty,  our  guilt,  our  peril,  our  helplessness, 
and  our  need  of  a  Saviour.  So  that  when 
we  exclaim,  "  O  wretched  man  that  I  am," 
&c.,this  then  refers  us  to  Christ,  who  alone 
can  save  us  from  the  curse  of  the  law,  Ro- 
mans viii.  3.  "  For  what  the  law  could 
not  do,"  &c.  Here  then  we  have  a  door 
of  hope, — not  on  Sinai,  but  Zion, — not  from 
the  law,  but  the  gospel, — not  from  Moses, 
but  Jesus.  Christ  hath  redeemed  us  from 
the  curse  of  the  law,  &;c.,  Galatians  iii.  13. 
An  interest  in  Christ  saves  us  from  all  the 
consequences  of  sin,  both  in  this  life,  and 
that  which  is  to  come.  From  present  con- 
demnation— "  There  is  therefore  no  con- 
demnation," &c.  And  from  endless  wrath 
— "  The  gift  of  God  is  eternal  life,"  &c. 

APPLICATION. 

1.  How  do  you  stand  connected  with 
the  law  ?  Some  perhaps  are  alive  in  their 
own  indifference,  &c.  to  it.  Never  felt 
their  sins  to  be  a  burden,  &;c.  What  will 
you  do  when  the  law  flashes  across  your 
souls  in  death  or  judgment  ?  Others  may 
be  seeking  heaven  by  the  deeds  of  the  law. 
How  foolish  and  fruitless !  One  sin  con- 
demns, and  binds  over  to  eternal  death. 
Others  I  trust  are  convicted  of  sin.  The 
law  has  revived  it,  &c.,  and  they  exclaim 
in  sorrow  before  God, 

"  Guilty  I  stand  before  thy  face, 
On  me  I  feel  thy  wrath  abide, 
'Tis  just,  the  sentence  should  take  place : 
'Tis  just,  but  oh,  thy  Son  has  died  !" 

I  Many   of  you,   I  trust,    are   rejoicing   in 
■Christ's  free  and  justifying  grace.     Being 
justified  by  faith,  &c. 
If    2.   Learn  how  God  alone  is  glorified  in 
iDur  salvation.     He  has  provided  for  us  the 

Redeemer.     "  In  the  fulness  of  the  times 

God  sent  forth,"  &c. 

3.  Let  his  love  and  mercy  be  exalted. 

4.  Let  all  our  hopes  rest  continually  on 
he  salvation  that  is  in  Christ  Jesus. 


I  OUR  LOSS  IN  ADAM,  AND  GAIN  IN 
CHRIST. 

"  Therefore,  as  by  the  offence  of  one,  judgment 
ame  upon  all  men  to  condemnation  ;  even  so  by 


the  righteousness  of  one,  the  free  gift  came  upon 
all  men  unto  justification  of  life." — Romans  v.  18. 

In  this  chapter  the  apostle  is  exhibiting 
both  the  ruin  and  recovery  of  mankind ; 
our  ruin  in  Adam — our  recovery  in  Christ. 
The  reasoning  more  immediately  connected 
with  the  text  commences  with  verse  12. 
Both  these  doctrines  are  important,  and 
both  must  be  felt  in  order  to  the  enjoyment 
of  true  peace.  The  diseased  only  need 
and  seek  the  physician's  aid — the  guilty 
only  feel  their  guilt,  and  apply  to  God  for 
salvation.  Both  these  doctrines  have  been 
perverted  and  abused.  As  to  man's  fallen 
condition,  it  has  been  said  that  the  reverse 
is  true — that  all  men  are  born  pure,  and 
if  any  evil  has  arisen  from  the  sin  of  our 
first  parents,  it  only  affects  the  physical 
system  of  man.  As  to  man's  recovery,  it 
has  been  said,  that  through  Christ  all  will 
be  eventually  saved ;  hence  has  been 
taught  the  doctrine  of  the  universal  resti- 
tution of  all  things,  and  the  final  salvation 
of  all  the  human  race.  Now,  both  of  these 
doctrines  we  consider  perversions  of  God's 
word,  contrary  to  the  genius  and  spirit  of 
revelation.  But  there  is  another  class  of 
doctrines  the  very  reverse  of  these,  which 
we  consider  equally  unscriptural.  In  re- 
ference to  the  fall,  it  has  been  taught,  that 
by  Adam's  guilt  all  men  not  only  partake 
of  his  depravity,  but  are  chargeable  with 
his  sin,  and  are  justly  condemned  for  it ; 
and,  therefore,  original  sin,  it  is  said,  might 
justly  exclude  us  from  heaven,  and  con- 
sign us  to  perdition.  In  reference  to  our 
recovery  it  has  been  taught,  that  Christ 
only  came  to  be  the  redeemer  and  head  of 
a  select  number  of  the  human  race,  and 
that  the  rest  are  without  atonement,  and, 
consequently,  without  hope  of  mercy. 
These  doctrines  are  the  extremes  of  each 
other,  and,  we  believe,  are  both  opposed  to 
the  true  testimony  of  revelation.  The  gos- 
pel declaration  we  conceive  to  go  midway 
between  the  two,  and  this  we  shall  labor 
to  establish.     We  ask,  then, 

I.  What  have  we  lost  through  Adam  ? 

II.  Whathave  WE  obtained  BY  Christ? 
Imagination  and  conjecture  we  must  dis. 
charge  in  both  cases,  and  abide  by  the  de. 
claration  of  God's  word.     We  ask,  then, 

I.  What  have  we  lost  through  Adam  ? 
It  has  been  supposed  that  if  our  first  pa- 
rents had  been  faithful,  that  their  posterity 
would  have  been  necessarily  happy,  &c. 


60 


SKETCHES  OF  SERMONS. 


This  is  not  so  much  as  hinted  at  in  the 
scriptures,  and  we  consider  as  opposed  to 
the  responsibility  of  the  creature,  which 
■we  believe  always  to  be  personal  and  not 
relative.  But,  we  observe — we  lost  para- 
dise, that  earthly  domain  of  bliss,  &c. — 
we  lost  health  and  immortality,  and  became 
exposed  to  disease  and  death — we  lost  our 
moral  glory  and  purity,  and  became  parta- 
kers of  the  fallen  nature  of  our  first  pa- 
rents ;  'as  such  we  became  obnoxious  to 
God's  holiness,  and  unfit  for  his  presence 
and  glory.  Universal  guilt  is  the  neces- 
sary result  of  our  dppraved  nature,  for  it  is 
natural  for  that  which  is  evil  to  sin,  and 
only  supernaturally  that  it  can  do  good  and 
follow  holiness.  We  perceive,  thus,  that 
all  men  are,  by  their  own  personal  guilt, 
exposed  to  the  just  wrath  of  God,  and  he 
may  righteously  punish  them  with  eternal 
death.  Such  is  our  reply  to  the  first  ques- 
tion.    We  ask, 

II.  What  HAVE  WE  OBTAINED  BY  Christ? 
Now,  I  reply  to  this,  that  unconditional 
eternal  life  is  not  secured  to  any  person ; 
that  is,  that  God  will  not,  on  account  of 
Christ's  merits,  save  any  man  without  re- 
spect to  personal  character.  But  Jesus 
Christ  has  obtained  for  man  the  means  of 
his  restoration  to  God's  favor  and  likene&/', 
and,  consequently,  to  eternal  glory.  God's 
holy  law  Christ  has  honored  and  magnified 
— he  has  also  paid  its  penalty  by  the  sacri- 
fice of  his  own  life.  Thus  the  law  of  God 
has  been  rendered  illustrious  before  angels 
and  fallen  spirits — through  Christ's  atoning 
merits  God  can  now  be  just,  &c.  God 
does  not  grant  eternal  life  on  the  ground  of 
works,  but  as  a  free  gift,  through  Jesus 
Christ.  And  God  has  determined  that  all 
who  come  to  him  by  Christ  shall  receive 
the  forgiveness  of  sin,  and  the  spirit  of 
grace  and  holiness,  to  renew  their  hearts, 
and  enable  them  to  do  the  will  of  God,  &c. 
Now,  this  offer  of  eternal  life  is  the  grand 
subject  of  the  gospel — "this  is  the  record," 
&c.  Christ  has  placed  the  whole  of  our 
race,  therefore,  in  a  condition  of  salvation. 
There  is  no  reason,  on  God's  part,  why  all 
men  may  not  be  saved,  &c.  But  we  must 
also  advance  another  truth  following  this — 
that  men,  so  far  from  being  losers  by  the 
fall,  may  be  gainers  even  in  an  eminent 
degree. 

(1.)  We  stand  not  now  on  the  responsi- 
bility of  our  own  strength,  which  in  Adam 
failed,  but  on  the  promised  grace  of  Christ. 


Christ's  fulness  of  wisdom,  and  power,  and 
ability  are  all  mine.  How  superior  to  a 
creature's  ability,  however  distinguished  ! 

(2.)  The  loss  of  earthly  good  and  glory 
are  more  than  compensated  by  the  glory 
and  felicity  of  a  future  world.  For  para- 
dise, heaven — for  the  visits  of  angels,  the 
temple  in  which  they  dwell,  &c. — for  the 
pleasures  of  sense  in  Eden,  the  beatific  vi- 
sion of  God  in  glory — heaven  instead  of 
earth.  Now,  this  gracious  advantage  is 
the  high  privilege  of  all  men  ;  all  men  are 
eligible,  and  on  terms  within  the  reach  of 
all.  To  deny  this  is  to  contradict  the  spirit 
and  letter  of  the  text,  and  also  verse  20.  1 
would  remark,  in  conclusion, 

1.  Your  loss  in  Adam  has  been  aggra- 
vated  by  your  own  guilt.  All  have  sin- 
ned— all,  therefore,  are  exposed  to  death 
and  perdition. 

2.  In  Christ  there  is  opened  to  you  the 
door  of  hope  and  mercy.  Will  you  enter  ? 
You  may  if  you  will.  God  says  this  ;  with 
you,  therefore,  is  the  alternative.  God  says 
ask — seek — knock.  He  says,  come.  The 
Spirit  and  the  bride  say.  Come,  &c. 

3.  Let  the  Christian  exult  in  the  grace 
by  Christ  Jesus.  His  life-boat  is  vastly 
more  safe  than  the  bark  of  Adam's  original 
responsibility.  Oh,  yes !  here  is  grace 
abounding  to  the  sinner's  weal  and  the  glo- 
rf  of  God. 

4.  All  the  lost  are  self-ruined.  Yes ! 
every  one. 


MAN'S    HELPLESSNESS,    AND    GOD'S 
COMPASSION. 

"  None  eye  pitied  thee,  to  do  any  of  these  unto 
thee,  to  have  compassion  upon  thee  ;  but  thou 
wast  cast  out  into  the  open  field,  to  the  loathing 
of  thy  person,  in  the  day  that  thou  wast  born.  And 
when  I  passed  by  thee,"  (Sec. — Ezek.  xvi.  5,  6. 

Our  text  contains  a  description  of  the 
original  condition  of  the  house  of  Israel, 
and  the  surpassing  condescension  and  com. 
passion  of  God  towards  them.  This  is  fol- 
lowed by  a  recital  of  the  apostacy  and  sins 
of  the  people  against  the  goodness  of  the 
Lord  their  God.  The  fearful  picture  con- 
cludes with  the  announcement  of  God's 
mercy  and  grace,  notwithstanding  their 
transgression  against  him.  The  text,  how- 
ever, is  very  applicable  to  the  original  state 
of  every  human  being  ;  and,  contemplated 
as  such,  it  is  calculated  to  fill  us  with  the 


MAN'S  HELPLESSNESS,  AND  GOD'S  COMPASSION 


61 


spirit  of  humiliation,  adoration,  and  praise. 
Observe, 

I,  Our  natural  estate.  This  is  most 
fitly  represented, 

1.  As  polluted.  "  Saw  thee  polluted." 
The  fact  of  man's  defilement  by  sin  is 
abundantly  established  by  the  declarations 
of  the  word  of  God.  All  men  are  trans- 
gressors, and  every  kind  of  transgression 
defiles  and  pollutes  the  soul.  The  under- 
standing is  polluted  by  ignorance,  the  judg- 
ment by  error  and  falsehood,  the  affections 
by  earthliness  and  self,  the  conscience  by 
wilful  disobedience  ;  so  that  the  prophet's 
description  of  Israel  is  truly  applicable  to 
the  unrenewed,  unconverted  children  of 
men,  Isa.  i.  5,  6 — "  The  whole  head  is 
sick,"  &c. 

2.  As  outcasts.  "But  thou  wast  cast 
out."  Sin  and  holiness  cannot  have  com- 
munion with  each  other.  The  blessed  God 
cannot  be  pleased  with  impure  and  polluted 
man.  Thus  angels  were  expelled  the  man- 
sions of  glory  ;  thus  Adam  and  Eve  the 
abodes  of  Eden  ;  and  thus  sin  exiles  every 
one  of  its  victims  from  the  divine  presence 
and  favor.  The  sinner  is  said  to  be  afar 
off";  alienated,  &c.  by  wicked  works;  as 
rebels,  outcasts  from  his  kingdom ;  as 
prodigals,  far  from  our  heavenly  Father's 
house  ;  dwelling  in  darkness  and  the  shad- 
ow of  death. 

3.  As  unpitied.  "  None  eye  pitied  thee." 
Angels  are  as  holy  and  just  as  they  are 
kind  and  benevolent.  They  could  not  feel 
for  traitors  against  their  God — could  not  de- 
light in  rebel  spirits,  or  have  complacency 
in  iniquity.  Fallen  spirits  rejoiced  in  ruin- 
ing the  hopes  and  blighting  the  prospects 
of  mankind,  and  man  had  no  pity  towards 
himself.  Deluded  and  perverted  in  all  his 
faculties  and  powers,  he  saw  not  his  shame, 
and  felt  not  his  misery. 

4.  As  necessarily  perishing.  Dying  of 
disease,  of  weakness,  of  exposure  ;  dying 
for  want  of  help.  Consider  the  figure  of 
an  infant  thus  cast  out — its  helplessness — 
must  perish.  So  our  ruin  had  been  cer- 
tain, and  unavoidable,  and  eternal.  No- 
tice, 

II.  The  compassionate  regards  of  god 
TOWARDS  us.  He  is  represented  as  passing 
by  and  observing  the  condition  of  fallen, 
polluted  humanity,  and  exercising  mercy 
towards  them.     These  regards, 

1.  Were  the  result  of  rich  and  spontane- 
ous mercy.     No  reasons  to  induce  Deity — 


none  in  the  aspect  of  the  sinner — none  in 
the  cause  of  his  ruin — self-destroyed — 
none  in  his  solicitude  for  deliverance — 
none  in  the  return  he  could  make.  It  was 
mercy  originating  in  mercy,  for  mercy's 
sake  alone,  that  caused  him  to  bend  over 
our  ruined  race.     These  regards, 

2.  Were  expressed  towards  us  in  promises 
of  love.  "  I  said  unto  thee,  Live."  How 
analogous,  too,  the  threatening  was  !  Dy- 
ing thou  shah  die.  But  God,  who  was 
rich  in  mercy,  when  he  saw  our  ruined 
state,  promised  deliverance  and  restoration. 
From  the  entrance  of  sin  to  our  redemp- 
tion, God  filled  the  mouths  of  prophets  with 
assurances  of  his  grace  and  favor.  By 
faith  Abel  and  the  patriarchs,  and  fathers, 
and  prophets,  looked  through  the  promises 
given  for  the  mercy  of  God  to  eternal  life. 
These  regards, 

3.  Were  embodied  in  the  person  of  the 
Mediator.  That  we  might  live  he  chose  a 
Mediator.  He  sent  him  as  the  fountain  of 
life.  He  came  and  proclaimed  it.  "  I  am 
come  that  ye  might  have  life,"  &c.  "  I 
am  the  resurrection,"  &c.  Yea,  Jesus,  as 
the  exhibition  of  God's  love,  died  in  the 
stead  of  the  ungodly,  and  bore  in  his  own 
body  our  sins  upon  the  tree.  The  poet  has 
beautifully  presented  this  to  us  : 

"  Plunged  in  a  gulf  of  dark  despair, 
We  wretched  sinners  lay  : 
Without  one  cheering  beam  of  hope, 
Or  spark  of  glimmering  day. 

"  With  pitying  eyes  the  Prince  of  Peace 
Beheld  our  helpless  grief; 
He  saw  ;  and,  oh  !   amazing  love  I 
He  ran  to  our  relief." 

The  gospel  just  reiterates  these  regards, 
assuring  us  that  God  sent  his  Son  into  the 
world  not  to  condemn,  &c. 

4.  A  believing  reception  of  God's  merci- 
ful arrangement  brings  life  into  the  soul. 
God  now  sends  his  messengers  to  invite  the 
outcasts  to  live — to  offer  them  life — to  per- 
suade them  to  have  it,  but  to  have  it  in 
Jesus,  and  in  Jesus  alone ;  and  he  that  be- 
lieveth  the  messenger  of  grace  lives.  God 
justifies  him  freely — saves  him  from  con- 
demnation— regenerates  his  heart  by  his 
quickening  Spirit — raises  to  a  new  and  holy 
life  of  faith  in  the  Son  of  God,  &c.  ;  and 
this  life  is  perfected  and  consummated  in 
eternal  glory.  The  gift  of  God  is  eternal 
life.  This  is  the  record  that  God  hath 
given  unto  us,  &;c. 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1.  Learn  the  wretched  state  of  our  fallen 
species.  How  necessary  to  see  this  clearly, 
and  feel  it  intensely. 

2.  The  unsearchahleness  of  God^s  mercy. 
God  only  knows  the  love  of  God  to  man : 

"  'Tis  mercy  all,  immense  and  free, 
For  oh,  my  God !  it  found  out  me." 

3.  That  salvation  is  of  grace.  From  first 
to  last.  The  grace  of  God  bringeth,  appli- 
eth,  and  consummates  the  work. 

4.  The  claims  of  Deity  on  our  gratitude, 
love,  and  obedience. 


THE  DISTINCTIONS  IN  THE  GODHEAD. 

"  In  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost." — Matt,  xxviii.  19. 

Divine  revelation  makes  known  to  us 
one  living  and  true  God,  and  prohibits  all 
worship  being  paid  to  any  being  except  Je- 
hovah. But  the  phraseology  employed  ob- 
viously presents  the  one  Jehovah  under 
certain  distinctions,  involving  the  idea  of  a 
plurality  in  the  Godhead.  This  distinction 
has  been  generally  denominated  the  Trini- 
ty— Father,  Son,  and  Holy  Ghost.  The 
doctrine  has  been  controverted  in  all  ages, 
and  numerous  are  the  theories  which  men 
have  endeavored  to  maintain  on  this  deeply 
profound,  and  confessedly  difficult  subject. 
The  advocates  of  the  trinity  may  be  ar- 
ranged under  several  distinctions.  So  also 
the  opponents  are  diversified  in  sentiment, 
from  the  high  Arian  to  the  low  Socinian. 
Our  present  purpose  is  to  exhibit  some  of 
the  representations  of  this  subject  as  given 
in  the  infallible  records  of  inspired  truth. 

I.  It  is  obvious  that  a  threefold  dis- 
tinction IN  Deity  is  not  impossible.  We 
have  many  symbols  of  this  in  nature  :  the 
sun — the  light,  and  heat  thereof;  man — 
body,  soul,  and  spirit.  Grotius  thus  illus- 
trated the  doctrine : 

"  May  we  not  some  such  thing  in  mankind  see  ; 
Life,  Reason,  Will,  in  one  are  three  ; 
Are  Father,  Son,  and  Spirit  equal  ?  they 
With  equal  might  one  sceptre  sway." 

It  is  presumptuous  to  say,  that  there  cannot 
be  three  persons  in  the  Godhead. 

II.  The  Old  Testament  writings  lead 
us  to  this  conclusion.  In  the  very  first 
page  of  the  sacred  oracles  it  is  written, 
"  In  the  beginning  God  created,"  &c.  The 
Hebrew  word   is  in   the  plural   number. 


Again,  "  Let  tcs  make  man,"  &c.  "  Be- 
hold, the  man  is  become  as  one  of  «*,"  &e. 
Gen.  ii.  22.  "  het us  go  down,"  &c.  Gen. 
ii.  7.  The  Jewish  benediction — "  The 
Lord  bless  thee  and  keep  thee ;  the  Lord 
make  his  face  to  shine  upon  thee  ;  the  Lord 
lift  up  his  countenance  upon  thee,"  &c. 
Numbers  vi.  24,  &c.  The  same  view  of 
Deity  pervades  the  writings  of  the  prophets. 
See  Psalm  xlv.  6,  7,  ex.  1,  cxxxvi.  1-3  ; 
2  Sam.  xxiii.  3  ;  Isaiah  vi.  8,  also  verse  3  ; 
Isaiah  xlii.  1,  xlviii.  16,  lix.  19,  20  ;  Zech. 
ii.  10,  11. 

III.  The  writings  of  the  New  Testa- 
ment   EXHIBIT    this     triune     DISTINCTION. 

See  it  in  the  baptism  of  Jesus,  Matt.  iii. 
16,  17.  See  it  also  in  several  striking  ex- 
pressions in  the  teaching  of  Christ,  John 
xiv.  16,  XV.  26  ;  Acts  i.  4,  5  ;  especially 
as  connected  with  the  great  commission, 
Matt,  xxviii.  19.  It  is  often  incidentally 
exhibited  in  other  portions  of  the  New  Tes- 
tament writings.  See  Acts  v.  30-35 ; 
Stephen's  vision,  Acts  vii.  55,  x.  38,  xx, 
27,  28  ;  Rom.  v.  5,  6,  xv.  30 ;  see  also  the 
apostolic  benediction,  2  Cor.  xiii.  14. 

IV.  The  divine  works  are  ascribed 
TO  each  of  the  triune  persons. 

1 .  Creation.      "  In  the  beginning  God 
created  the  heavens,"  &c.  By  the  "  Word" 
all  things  were  made,  &c.     By  "  his  Spi- 
rit"  he  hath  garnished  the  heavens,  Job  i 
xxvi.  13  ;  see  also  Psalm  civ.  30. 

2.  The  7vork  of  inspiration.  "  God  shall 
reveal  this  unto  you,"  Phil.  iii.  15.  "The 
revelation  of  Jesus  Christ,"  Gal.  i.  12. 
"The  Holy  Spirit  shall  teach  you  all 
things,"  John  xiv.  26.  "  God  spake  unto 
the  fathers  by  the  prophets,"  Heb.  i.  1.. 
"  The  word  of  Christ,"  Col.  iii.  16.  "  Holj 
men  spake  as  they  were  moved  by  the  Hoi] 
Ghost,"  2Pet.  i.  21. 

3.  The  tvork  of  holiness.  "  Sanctified 
of  God  the  Father,"  Jude  1.  "He  that 
sanctifieth,"  &c.,  Heb.  ii.  11.  "Sanctified 
by  the  Holy  Ghost,"  Rom.  xv.  16. 

4.  The  ivork  of  raising  the  dead.     The 
Father  raiseth   up  the  dead,  John  v.  21 
Rom.  iv.  17  ;  2  Cor.  i.  9.     Christ  raisetl; 
the  dead,  John  v.  21,  xi.  25.     The  Spiri 
raiseth  the  dead.      "It  is  the  Spirit  thatj 
quickeneth,"  John  vi.  63.     We  observe, 

V.  That  the  essential  titles  and  at-' 

TRIBUTES  ARE  GIVEN  TO  FaTHER,    SoN,  ANI 

Holy  Spirit. 

1.  Eternity.  "  The  eternal  God,"  Deut.J 
xxxiii.  27.     The  Son — Before  all  things 


THE  DIVINITY  OF  CHRIST. 


63 


Col.  i.  17.  The  Spirit— The  eternal  Spirit, 
Heb.  ix.  14. 

2.  Omnipresence.  "  Do  not  I  fill  heaven 
and  earth,  saith  the  Lord,"  Jer.  xxiii.  24. 
The  Son—"  Filleth  all  in  all,"  Eph.  i.  23. 
The  Spirit — "  Whither  shall  I  go  from  thy 
Spirit,"  Psalm  cxxxix.  7. 

3.  Omniscience.  "  Known  unto  God  are 
all  his  works,"  Acts  xv.  18.  The  Son — 
"  He  knew  all  men,"  &c.,  John  ii.  24. 
The  Spirit — see  1  Cor.  ii.  10,  &c. 

4.  Power.  "  Power  belongeth  unto  God," 
Psalm  Ixii.  11.  Christ — "All  power  is 
given  unto  me,"  &c.,  Matt,  xxviii.  18.  The 
Spirit — "  Through  the  power  of  the  Holy 
Ghost,"  Rom.  xv.  13. 

5.  Wisdom.  "  Wisdom  and  might  are 
his,"  Dan.  ii.  20.  The  Son — "  In  him  are 
hid  all  the  treasures,"  &c.,  Col.  ii.  2,  3. 
Holy  Spirit — "  He  is  the  Spirit  of  wisdom," 
Isaiah  xi.  2  ;  Eph.  i.  17.  It  is  clear,  from 
this  great  variety  of  scripture  quotation, 
that  the  scriptures  recognise  a  plurality  in 
the  godhead,  and  give  to  each  the  titles  and 
perfections  of  proper  Deity. 

OBSERVATIONS. 

1.  With  what  reverence  and  profound 
veneration  we  should  study  the  nature  and 
character  of  God  !  How  awfully  sublime 
is  the  theme — how  utterly  incompetent  we 
must  be  to  find  it  out  to  perfection — how 
essentially  requisite  holy  fear  and  humility 
of  mind  in  its  investigation ! 

2.  We  should  labor  to  ascertain  the  con- 
nection between  the  divine  persons  in  the 
godhead,  and  the  exercises  of  devotion  and 
worship.  We  are  to  come  to  God  through 
the  Son  and  by  the  Holy  Spirit.  We  are 
thus,  also,  to  praise  God,  and  to  pray  to 
him.  The  Father  is  chiefly  the  object  of 
worship,  Christ  is  the  way,  and  by  the  Spi- 
rit we  worship  him  in  spirit  and  in  truth. 
God  our  Father — God  our  Redeemer — God 
our  Comforter  and  guide. 

3.  Divine  honors  are  to  be  equally  given 
to  Father,  Son,  and  Holy  Spirit. 

4.  Let  us  labor  to  obtain  and  enjoy  the 
love  of  the  Father,  the  grace  of  the  Lord 

j  Jesus  Christ,  and  the  fellowship  and  com- 
munion of  the  Holy  Spirit. 

"  To  Father,  Son,  and  Holy  Ghost— 
The  God  whom  we  adore — 
Be  glory,  as  it  was  and  is, 
And  shall  be  evermore." 


THE  DIVINITY  OF  CHRIST. 

NO.    I. 

"  Who  is  over  all,  God  blessed  for  ever.  Amen." 
— RoM.  ix.  5. 

It  is  impossible  by  any  legitimate  mode 
of  interpretation  to  apply  the  words  of  the 
text  to  any  other  than  the  Lord  Jesus  Christ. 
And  if  they  apply  to  Christ  only,  then  it  is 
evident  that  they  clearly  establish  the  per- 
fect Deity  of  the  Saviour.  It  cannot  be 
supposed  that  the  apostle  would  indulge  in 
rapturous  flights  of  imagination  at  the  ex- 
pense of  the  essential  truths  of  religion. 
So  that  we  must  either  expunge  this  strik- 
ing portion  of  the  word  from  the  pages  of 
truth,  or  the  divinity  of  the  Lord  Jesus  is 
fully  and  irrefragably  exhibited.  But  a 
doctrine  of  such  moment  does  not  rest  on 
one  isolated  text  however  clear,  peremptory, 
and  conclusive.  It  is  a  doctrine  diffused 
through  the  volume  of  inspiration.  It  is  a 
prominent  truth  of  the  sacred  writers.  Let 
us  then  explain,  establish,  and  apply  the 
subject.     Let  us, 

I.  Explain  what  we  mean  by  the  di- 
vinity OF  THE  Saviour.  It  is  obvious  that 
some  mysterious  distinction  exists  between 
the  Son  of  God  and  the  Father ;  and  be- 
tween the  Son  of  God  and  the  Holy  Spirit. 
Yet  the  distinction  does  not  affect  the  unity 
of  the  Father,  Son,  and  Spirit.  And  the 
divinity  of  Christ  clearly  involves  oneness 
of  essence,  nature,  and  glory  with  the  Fa- 
ther ;  that  is,  equality  with  the  Father  in 
majesty,  dignity,  and  power.  We  cannot 
enter  upon  the  various  hypotheses  regard- 
ing the  expression  "  Son  of  God,"  as  to  its 
proper  eternity,  or  as  to  its  application  to 
Christ  in  his  incarnate  state ;  or  as  to  the 
pre-existence  of  the  human  soul  of  the  Re- 
deemer. We  believe  the  scriptures  to  teach 
the  uncreated,  divine,  and  perfect  godhead 
of  Jesus  Christ. 

II.  Let  us  establish  this  truth.  Our 
evidence  is  varied  and  immense.  We  re- 
fer, 

1.  To  the  testimony  of  the  writers  of  the 
Old  Testament  scriptures.  In  the  forty-fifth 
psalm  as  applied  to  Christ  by  the  apostle, 
"  Thy  throne,  O  God,"  &c.  In  the  sixty- 
eighth  psalm,  "  The  chariots  of  God  are 
twenty  thousand,"  &c.  This  is  also  ap- 
plied  to  Christ,  Eph.  iv.  8.  The  seventy- 
second  psalm  is  also  clearly  a  prediction 
of  Christ's  kingdom  and  glory.     See  espe- 


64 


SKETCHES  OF  SERMONS. 


cially  the  seventeenth  verse  to  end.  In  the 
seventy-eighth  psalm  it  is  said,  "  Israel 
tempted  the  most  high  God."  Let  this  be 
compared  with  1  Cor.  x.  3.  Compare  also 
the  eighty-ninth  psalm  with  Col.  i.  15 ; 
Rev.  xix.  16.  So  also  the  ninety-seventh 
psalm,  ver.  7,  with  Heb.  i.  6  ;  see  also 
Isaiah  vi.  1,  &c.  vii.  14,  viii.  13,  15,  ix. 
6,  &;c.  xl.  32,  xl.  9,  10,  xlv.  22,  lii.  7,  liii. 
13;  Micahv.  2;  Jer.  xxiii.  5,  6  ;  Dan.  vii. 
13;  Zech.  ii.  10,  &c.  xiii.  7  ;  Malachi  iii. 
1.     Observe, 

2.  The  testimonies  of  Christ  to  his  own 
divinity. 

(1.)  Observe  the  confessions  made  to,  and 
of  him.  John  the  Baptist,  John  iii.  35 — 
Nathaniel,  John  i.  49 — Matthew,  John  xi. 
27— Peter,  John  vi.  68,  69 ;  Matt.  xvi.  13. 
The  devils,  Luke  iv.  41.  Voice  from  hea- 
ven,  Matt.  v.  16,  xvii.  5 — Thomas,  John 
XX.  26. 

(2.)  Observe  his  own  direct  statements : 
"  No  man  hath  ascended,"  &c.  John  iii.  13. 
"  And  now,  O  Father,  glorify  thou  me  with 
the  glory,"  &c.  John  xvii.  1.  "  Before 
Abraham  was,"  &c.  John  viii.  56,  &c. 
"  For  where  two  or  three,"  &c.  Matt,  xviii. 
19.  "He  that  hath  seen  me,"  &c.  John 
xiv.  9.  "All  that  the  Father  hath  are 
mine,"  John  xvi.  15.  "  I  and  my  Father 
are  one,"  John  x.  30.  "  That  all  men 
should  honor,"  &c.  "  I  am  Alpha,"  «fec. 
Rev.  i.  8  ;  John  v.  12,  13. 

3.  The  apostolic  testimony  to  the  divinity 
of  Christ.  The  dying  testimony  of  Stephen, 
Acts  vii.  55,  60.  The  prayer  of  the  apos- 
tles respecting  the  lot  cast  for  the  election 
of  an  apostle,  Acts  ii.  24.  "  Jesus  Christ 
is  Lord  of  all,"  Acts  x.  26.  "  Being  ex- 
alted," &c.  Acts  ii.  53.  Observe  the  dis- 
tinct exclamations  of  Peter,  "  Everlasting 
kingdom  of  the  Lord  Jesus  Christ,"  2  Pet. 
i.  11,  also  2  Pet.  i.  1.  "  To  him  be  glory," 
&c.  2  Pet.  iii.  18.  James — "  Lord  of  glory," 
chap.  ii.  1.  Jude — "Denying  the  only 
Lord  God  and  our  Lord  Jesus  Christ,"  ver. 
4,  see  Whitby  on  this  passage.  "  To  the 
only  wise  God  our  Saviour,"  ver.  25.  Paul 
— "  The  Lord  of  glory,"  1  Cor.  ii.  8.  "  The 
Lord  from  heaven,"  1  Cor.  xv.  47.  "  That 
he  might  fill  all  things,"  Eph.  iv.  9.  "Let 
this  mind  be  in  you,"  &c.  Phil.  ii.  5.  "It 
pleased  the  Father  that  in  him  should  all 
fulness  dwell,"  Col.  i.  19;  see  Col.  ii.  3, 
ii.  9.  John — "  The  word  was  God,"  John 
i.  1.  "  Hereby  we  perceive  the  love  of 
God,"  &c.  1  John  iii.  1.     "  This  is  the  true 


God,"  &c.  1  John  v.  20.  "And  on  his 
vesture  and  on  his  thigh  a  name  written, 
King  of  kings,"  &;c.  Rev.  xix.  16. 

OBSERVATIONS. 

1.  If  these  passages  do  not  establish  the 
divinity  of  the  Saviour,  then  it  is  impossible 
to  understand  the  writings  we  term  the  holy 
scriptures.  They  are  ambiguous  beyond 
all  the  writings  ever  given  to  the  world. 
There  is  no  principle  of  interpretation  that 
can  lead  us  to  their  true  signification.  But 
believing  the  word  of  God  to  be  a  revela- 
tion and  not  a  mystification,  then  at  once 
we  must  perceive  that  the  divinity  of  Christ 
is  one  of  those  doctrines  which  of  all  others 
is  most  prominently  declared.  Prophets, 
evangelists,  apostles,  all  concur  in  their  tes- 
timony to  this  subject. 

2.  Christ  can  have  no  claim  upon  our 
confidence,  if  he  be  not  truly  divine.  The 
legitimate  reading  of  his  own  word,  his  own 
teaching  concerning  himself,  evidently  was 
designed  to  make  himself  known  as  co-equal 
with  the  Father,  and  the  divine  Son  of  God 
with  glory  and  power. 

3.  A  proper  view  of  this  subject  is  es- 
sential to  a  right  direction  of  Christian  con- 
duct. A  divine  Saviour  must  have  a  claim 
upon  us  that  it  would  be  presumption  for  any 
created  being  to  assume.  We  may  vene- 
rate and  esteem  a  human  saviour,  but  we 
can  only  adore,  and  trust,  and  worship  a 
Saviour  who  is  divine.  Prayer,  and  faith, 
and  hope  are  only  meet  to  Jesus  on  the 
ground  of  the  supreme  Godhead,  and  es- 
sential Deity. 

4.  The  incomprehensibility  of  the  doc- 
trine is  no  argument  against  its  truth. 
Equally  so  is  the  existence  of  one  eternal 
Jehovah,  it  is  one  of  the  confessed  myste- 
ries of  revelation.  "  Great  is  the  mystery 
of  godliness,"  &c.  "  Then  to  the  law  and 
to  the  testimony,"  &;c.  "  Search  the  scrip, 
tures,"  &;c. 


THE   DIVINITY  OF  CHRIST. 

NO.    II. 

"  Who  is  over  all,  God  blessed  for  ever." — Rom. 
ix.  5. 

In  a  previous  discourse  we  have  ex- 
amined the  testimony  of  prophets,  evangel- 
ists, and  apostles,  concerning  the  divinity 
of  Jesus  Christ.     We  also  adverted  to  the 


THE  DIVINITY  OF  CHRIST. 


65 


declarations  of  Jesus   himself.     We  now 
proceed  to  establish  the  same  truth. 

1.  From  Ms  divine  works.  The  works 
which  are  ascribed  to  God,  and  beyond  the 
power  of  any  creature,  are  fully  and  fre- 
quently ascribed  to  Christ. 

(1.)  Creation.  Of  the  Word  that  was 
made  flesh,  it  is  written,  "  All  things  were 
made  by  him,"  &c.  John  i.  3  ;  "  by  whom 
are  all  things,"  &c.  1  Cor.  viii.  6  ;  "by 
him  were  all  things  created  that  are  in 
heaven,"  &c.  Col.  i.  16  ;  "  by  whom  also 
he  made  the  worlds,"  &;c.  Heb.  i.  2. 

(2.)  Universal  dominion.  He  is  Lord 
of  all,  "  the  Father  hath  given  all  things 
into  his  hands,"  &c.  "  By  him  all  things 
consist,"  Col.  i.  16,  17.   See  Phil.  ii.  9,  &c. 

(3.)  Resurrection  of  the  body.  "  As  the 
Father  raiseth  up  the  dead,  even  so  the  Son 
quickeneth  whom  he  will."  "The  dead 
shall  hear  the  voice  of  the  Son  of  God,  and 
live,"  John  v.  21,  25.  "  I  will  raise  him  up 
at  the  last  day,"  John  vi.  40.  "  Who  shall 
change  our  vile  body,"  &c.  Phil.  iii.  21.  "I 
am  the  resurrection  and  the  life,"  John  xi.  25. 

(4.)  The  judgment  of  the  world.  "  The 
Son  of  man  shall  come  in  his  glory,"  &c. 
Matt.  XXV.  31.  "The  Father  hath  com- 
mitted all  judgment,"  &c.  John  v.  22. 
"  The  judge  of  the  quick  and  dead,"  Acts 
X.  42.  "  God  hath  appointed  a  day,"  &c. 
xvii.  31.  "  We  must  all  stand  before  the 
judgment-seat  of  Christ,"  Rom.  xiv.  10. 

(5.)  The  bestowment  of  eternal  rewards, 
and  the  infliction  of  everlasting  punish- 
ments. "  I  give  unto  my  sheep  eternal 
life.  Then  shall  he  say  to  them  on  his 
right  hand,"  &c.  Matt.  xxv.  34.  See  also, 
to  the  wicked,  ver.  41.     Mark  viii.  38. 

2.  From  his  divine  perfections. 

(1.)  Omniscience.  "Jesus  knew  their 
thoughts,"  Matt.  ix.  4.  "  He  knew  all 
men,"  John  ii.  2.  "  Thou,  Lord,  who 
knowest  the  thoughts  of  all  men,"  Acts  i. 
24.  "  I  am  he  who  searcheth  the  reins 
and  heart,"  Rev.  ii.  23. 

(2.)  Omnipresence.  "  Lo,  I  am  with  you 
always,"  &c.  Matt,  xxviii.  18.  "  Wher- 
ever two  or  three  are  gathered  together," 
(Ssc.     See  John  iii.  13. 

(3.)  Omnipotence.  "  To  him  be  power 
everlasting,"  1  Tim.  vi.  16.  "  The  Al- 
mighty," Rev.  i.  8.  "  Christ  the  power  of 
God,"  1  Cor.  i.  24. 

(4.)  Immutability.  "Jesus  Christ,  the 
same  yesterday,  to-day,  and  forever,"  Heb. 
xiii.  8. 

9 


(5.)  Eternity  and  self-existence.  "I  am 
Alpha  and  Omega,"  &c.  "  The  first  and 
the  last."  "  I  have  power  to  lay  down  my 
life,"  &c.  John  i.  18.  "  As  the  Father  hath 
life  in  himself,  so  hath  he  given  to  the  Son 
to  have  life  in  himself,"  John  v.  26. 

3.  Fro?n  the  divine  homage  and  worship 
presented  to  him. 

(1.)  He,  with  the  Father,  is  the  proper 
object  of  prayer  and  invocation.  "  Not 
every  one  that  saith  to  me.  Lord,  Lord," 
&;c.  Matt.  vii.  21.  "  With  all  that  call  on 
the  name  of  the  Lord  Jesus,"  Acts  xxii.  16. 
Thus  Paul  besought  the  Lord  thrice,  2  Cor. 
xii.  7,  9.  Thus  Stephen's  dying  request. 
See  also,  2  Tim.  ii.  22.     Rom.  x.  12,  14. 

(2.)  He  is  the  proper  object  of  adoration 
and  praise.  The  Father  gave  the  mandate, 
"  Let  all  the  angels  of  God  worship  him," 
Heb.  i.  6.  He  hath  also  determined,  "  That 
all  men  should  honor  the  Son,  even,"  &c. 
John  v.  22,  23.  "  At  the  name  of  Jesus 
every  knee  should  bow,"  Phil.  ii.  1,  &c. 
"I  thank  Christ  Jesus  our  Lord,"  1  Tim. 
i.  12.  "  Unto  him  that  loved  us,"  &c. 
Rev.  i.  5,  6.  "  And  they  worshipped  him," 
&c.  Luke  xxiv.  50,52.  Observe  also  the 
celestial  hosts  all  unite  in  highest  praise  to 
Christ,  Rev.  v.  3-13,  and  vii.  10.  Noth- 
ing can  be  added  to  give  weight  to  this  in- 
disputable array  of  divine  testimony  to  the 
true  and  proper  Godhead  of  Jesus.  Let  us 
then, 

in.  Apply  the  subject.     Learn, 

1.  The  dishonor  done  to  Christ,  by  rob- 
bing him  of  his  divine  character.  It  in- 
volves some  measure  of  unbelief,  often  the 
result  of  unsanctified  reasoning.  Must 
grieve  the  Father,  is  ungrateful  to  the  Son, 
and  reflects  on  the  Holy  Spirit,  who  has  so 
fully  exhibited  the  Deity  of  Christ. 

2.  Learn  the  claim  Christ  has  on  our 
confidence  and  love.  He  demands  an  en- 
tire, undivided  trust.  Our  supreme  love. 
He  claims  the  throne  of  the  heart. 

3.  Learn  the  duties  we  owe  to  him.  At- 
tention to  his  word ;  obedience  to  his  au- 
thority ;  regard  to  his  ordinances ;  delight 
in  his  service ;  zeal  for  his  glory.  We 
should  live  to  him,  and  die  to  him,  and  thus 
forever  be  the  Lord's. 

4.  The  fulness  of  blessing  there  is  in 
the  divine  Saviour.  His  power  is  all-suffi- 
cient to  aid  in  every  time  of  need,  &c. 
Grace  is  an  inexhaustible  fulness.  "  Full 
of  grace,"  &c.  "  Unsearchable  riches  of 
grace,"  and  everlasting  treasures  of  glory 


m 


SKETCHES  OF  SERMONS. 


are  hid  in  him.  What  a  desirable  friend  ! 
What  a  glorious  Saviour  !  "  He  is  all,  and 
in  all,"  &c. 

5.  The  terribleness  of  Christ  as  an  ene- 
my. His  wrath  is  terrible,  &;c.  He  will 
break  his  enemies  in  pieces,  &c. 


CHRIST  THE  MEDIATOR. 

"  For  there  is  one  God,  and  one  Mediator  be- 
tween God  and  men,  the  man  Christ  Jesus."  — 
1  Tim.  ii.  5. 

Our  text  relates  to  one  of  the  most  im- 
portant subjects  of  revelation,  and  that 
which  is  the  very  essence  of  the  gospel — 
the  mediation  of  the  Lord  Jesus  Christ.  It 
is  of  great  importance  to  have  scriptural 
and  clear  views  of  this  all-essential  doc- 
trine. It  is  a  doctrine  inseparably  identi- 
fied with  our  peace,  and  comfort,  and  salva- 
tion. It  is  the  great  cardinal  pillar  of  re- 
demption, the  very  keystone  of  the  arch  of 
Christianity. 

Let  us  then  ascertain, 

I.  The  person  of  the  mediator. 

II.  The  work  of  the  mediator.     And 

III.  The  results  of  his  mediation. 

I.  The  person  of  the  mediator.  Now 
on  this  subject  I  desire  to  present  to  you 
the  leading  divisions  of  sentiment  which 
have  been  maintained  and  taught.  We 
refer, 

1.  To  those  loho  teach  the  manhood  of 
Christ  only.  Who  represent  Jesus  as  never 
existing  prior  to  his  birth  of  the  virgin,  and 
that- he  stands  only  at  the  head  of  the  crea- 
ted servants  of  God,  and  the  divinely  ap- 
pointed author  of  the  Christian  religion,  as 
Moses  was  of  the  Levitical  economy.  This 
is  the  Socinian  doctrine. 

2.  To  those  who  teach  that  Christ  is  the 
highest  and  Jirst-born  of  every  creature.  Made 
before  all  worlds,  and  therefore  more  glo- 
rious than  any  of  the  angels.  Yet  only  a 
created  being,  &c.     This  is  Arianism. 

3.  To  those  who  taught  that  there  is  but 
one  person  in  the  Godhead.  That  he  de- 
scended into  the  virgin,  became  a  Son,  and 
accomplished  our  salvation,  then  diffused 
himself  on  the  apostles  in  tongues  of  fire, 
and  was  thus  denominated  the  Holy  Ghost. 
This  is  Sabellianism. 

4.  Those  ivho  teach  that  there  is  one  per- 
son only  in  the  Godhead,  viz.  Jesus  Christ. 
And  that  he  came  into  the  world  to  glorify 


his  human  nature,  by  making  it  one  with 
the  divine,  and  that  the  human  nature  it- 
self is  now  divine.  This  is  Swedenbor- 
gianism. 

We  believe  that  the  scriptures  teach  a 
doctrine  respecting  the  Mediator,  essentially 
distinct  from  each  and  all  of  these,  viz. 
That  in  the  Godhead  there  are  three  per- 
sons. Father,  Son,  and  Holy  Ghost.  That 
God  sent  his  Son,  who  clothed  himself  with 
our  nature  and  became  God  and  man  in 
one  person.  That  Christ  was  God,  is  evi- 
dent from  the  titles  given  to  him,  "  Imman- 
uel,"  "  God  is  with  us,"  "  The  mighty  God," 
"  Thy  throne,  O  God,"  &c.  From  his  per- 
fections of  omniscience,  &c.  Omnipresent, 
&c. — "  Wherever  two  or  three  are  gather- 
ed together."  Eternally, — "  Before  Abra- 
ham was,"  &c.  "  Alpha  and  Omega," 
&c.  From  his  works.  Creation — provi- 
dence— ^^judgment.  From  the  homage  and 
worship,  &c.  "  Let  all  the  angels  of  God," 
&c.  "  Worthy  is  the  Lamb,"  &c.  Yet  it 
is  evident  that  he  is  distinct  from  the  Father 
and  the  Holy  Ghost,  John  xiv.  16,  26,  xv. 
26,  xvii.  1,  24  ;  Matt,  xxviii.  19.  But  our 
text  asserts  the  manhood  of  the  Saviour. 
This  needs  no  confirmation.  "  God  sent 
his  Son,"  &c.  But  there  was  a  necessity 
why  he  should  be  both. 

1.  That  he  should  he  man, 
(1.)  Having  the  nature  of  those  for  whom 

he  mediated. 

(2.)  That  he  should  be  under  the  law. 

(3.)  Be  capable  of  suffering. 

(4.)  That  he  should  be  able  to  sympa- 
thize. 

(5.)  That  he  should  be  a  perfectly  holy 
man,  without  sin  or  spot. 

2.  That  he  should  be  God. 
(1.)  To  have  power  to  redeem,  &c. 
(2.)  To  have  power  over  the  devil  and 

death,  to  give  infinite  value  to  his  obedience ; 
the  service  of  any  mere  man  could  only 
have  availed  for  himself. 

(3.)  To  be  an  object  of  absolute  trust  to 
all  his  believing  people.  Such  is  the  per- 
son of  the  blessed  Mediator. 

II.  The  work  of  the  Mediator.  To 
mediate,  is  to  interpose  between  two  who 
are  at  variance,  and  endeavor  to  effect  re- 
conciliation. Sin  separated  man  from  God. 
From  his  allegiance, — image, — and  favor. 
Sin  clothed  Deity  with  the  vestments  of 
righteous  indignation  and  wrath.  Man 
thus  became  not  only  fallen,  but  in  peril  of 
endless  death.     God  could  not  allow  sin  to 


THE  PREDICTED  CHARACTER  OF  CHRIST. 


67 


go  unpunished,  without  falsifying  his  char- 
acter, and  throwing  confusion  into  the  uni- 
verse. Yet  his  mercy  triumphed  towards 
us  in  that  he  provided  a  Mediator.  So  that 
the  gift  of  Christ  was  the  effect,  of  God's  love 
to  the  world.  The  work  of  Christ,  then, 
has  two  distinct  aspects. 

(1.)  To  lay  a  solid  foundation  for  the 
exercise  of  God's  love  with  honor  to  the  di- 
vine government  and  laws.  He  appeared, 
therefore,  as  a  man,  and  the  law  demanded 
from  him  perfect  obedience.  He  gave  it — 
yielded  every  jot  and  tittle  it  demanded. 
He  thus  honored  the  great  Lawgiver  in  all 
his  blessed  perfections.  He  offered  his  own 
precious  life  as  a  substituted  sacrifice  on 
behalf  of  a  guilty  world,  that  the  penalty 
of  the  law  might  be  fully  met.  He  thus 
bore  our  sins  in  his  own  body  on  the  tree. 
He  conquered  the  enemies  of  man — Satan, 
death,  and  the  grave.  Thus  God's  love 
could  honorably  flow  to  man. 

(2.)  In  his  work  he  had  to  bring  men  to 
God.  As  mediator  he  obtains  a  time  of 
probation  for  the  guilty.  He  issues  the 
proclamation  of  his  grace  in  the  gospel. 
He  sends  down  the  Holy  Spirit  to  renew 
and  sanctify  the  believer.  He  presents  the 
persons  and  services  of  his  people  to  God 
as  their  High-priest  and  intercessor.  This 
then  is  the  work  of  Christ  as  mediator. 

III.  The  results  of  his  mediation. 

1.  A  glorious  display  of  the  purity  and 
compassion  of  God.  God  is  now  displayed 
as  the  just  God,  and  yet  the  Saviour.  Hat- 
ing sin,  yet  loving  the  sinner.  Pouring  out 
his  wrath,  yet  freely  dispensing  his  mercy. 

2.  Salvation  is  now  freely  revealed  and 
offered  to  mankind.  Now  the  gospel  may 
be  indeed  styled  the  good  news,  the  glad 
tidings.  "  Through  this  man  is  preached 
unto  you  remission  of  sins,"  &c.  "  This 
we  know  and  testify,"  &c.  Now  Christ  is 
held  up  to  a  lost  world  as  the  way,  and  the 
truth,  &c. 

3.  The  impenitent  are  now  without  excuse. 

"  No  mortal  hath  a  just  pretence, 
To  perish  in  despair." 

The  soul's  ruin  is  now  connected  with  the 
rejection  of  Christ.  For  those  who  despise 
him  there  is  no  more  sacrifice  for  sin. 

APPLICATION. 

1.  How  beautifully  Christ's  mediation 
harmonizes  with  the  gospel  plan  of  salva- 
tion !  Now  we  have  not  to  do  with  God 
directly,  but  with  God  in  Christ.     To  be 


saved  we  must  place  our  interests  in  his 
hands.  This  is  believing,  trusting,  appro- 
priating, &c. 

2.  We  learn  that  there  is  but  one  Medi- 
ator. No  other  way  or  name,  and  no  other 
intercessor.  It  is  anti-scriptural  to  pray  to 
saints  or  angels.  Christ  is  the  one  Medi- 
ator. 

3.  Let  us  rejoice  in  the  light  and  glory 
of  the  gospel. 


THE  PREDICTED  CHARACTER  OF 
CHRIST. 

"  Behold,  my  servant  shall  deal  prudently,  he 
shall  be  exalted  and  extolled,  and  be  very  high. 
As  many  were  astonished  at  thee  ;  his  visage  was 
so  marred  more  than  any  man,  and  his  form  more 
than  the  sons  of  men  :  so  shall  he  sprinkle  many 
nations,  the  kings  shall  shut  their  mouths  at  him  : 
for  that  which  had  not  been  told  them  shall  they 
see,  and  that  which  they  had  not  heard,  shall  they 
consider." — Isaiah  lii.  13,  &c. 

Our  text  is  a  distinct  subject  from  that 
discussed  in  the  previous  parts  of  the  chap- 
ter, and  evidently  ought  to  have  formed  a 
part  of  the  53d  chapter  of  the  evangelical 
prophet.  It  is  most  clearly  a  prophecy 
concerning  the  Messiah.  It  relates  both  to 
his  official  character,  sufferings,  exaltation, 
and  conquests  ;  and  as  such  is  replete  with 
deeply  interesting  matter  for  our  profitable 
meditation.     Observe, 

I.  The  office  of  Christ.  God's  ser- 
vant. "  My  servant."  The  same  phrase 
is  used  in  40th  chapter,  1st  verse.  Christ 
in  his  mediatorial  character,  was  God's 
servant,  while  in  his  essential  glory,  he 
was  God  blessed  forevermore. 

1.  Hearken  to  his  oion  declarations.  "  The 
Son  of  man  came  not  to  be  ministered  unto," 
&c.  "  I  must  work,"  die.  "  I  came  to  do 
the  will  of  my  Father."  Even  at  twelve 
years  of  age  he  said,  "  Wist  ye  not,"  &c. 
So  at  the  end  of  his  life,  he  said,  "  I  have 
glorified  thee,"  &c.,  "  have  finished  the 
work,"  &c.  Christ  ever  recognised  him- 
self as  God's  servant. 

2.  Observe  how  he  discharged  the  office 
of  servant.     Here  we  are  struck  with, 

(1.)  His  fidelity.  He  was  faithful  in 
all  things — never  omitted  one  of  the  re- 
quirements of  his  Father;  did  all  his  will, 
and  that  perfectly. 

(2.)  His  zeal — His  Father's  honor  and 
glory  ever  melted  his  ardent  soul.  "  The 
zeal  oi  thy  house,"  &c^    This  feeling  con- 


68 


SKETCHES  OF  SERMONS. 


sumed  his  sacred  spirit.  How  it  burst  forth 
in  the  temple,  &c. 

(3.)  His  perseverance.  He  held  on  his 
course  with  undeviating  constancy  ;  never 
turned  aside ;  was  faithful  unto  death. 
The  text  refers  to, 

(4.)  His  prudence.  The  word  in  the 
margin  is  "  prosper,"  but  our  translation 
would  lead  us  to  view  one  striking  feature 
in  his  office — the  wisdom  which  distinguish- 
ed his  course.  Now  this  shone  forth  as  the 
light  of  the  sun  at  noonday.  In  his  dis- 
courses to  his  disciples — in  his  replies  to 
his  enemies,  "  never  man  spake  like  this 
man."  Never  could  entangle  him,  &c. 
Infallibility  marked  all  he  said  and  did. 
The  subject  leads  us, 

II.  To  THE  SUFFERINGS  HE  SHOULD  BEAR. 

"  As  many  were  astonished."  All  Christ's 
engagements  were  astonishing — his  sayings 
— his  actions  ;  but  the  words  evidently  re- 
fer to  his  sufferings.  That  a  personage  so 
illustrious,  should  be  so  abased. — So  glo- 
rious, should  appear  so  poor. — So  holy, 
should  be  so  reproached. — So  powerful, 
should  endure  so  much. — So  heavenly, 
should  drink  of  the  cup  of  sorrow  so  in- 
tensely, &c.  "  His  visage  was  so  marred," 
&CC.  Hear  the  predictions  of  the  prophet, 
all  of  which  were  so  literally  fulfilled. 
Psalm  xxii.  6,  &c. ;  see  also  3  and  4  of 
the  next  chapter.  How  bitterly  was  he 
calumniated !  How  maliciously  he  was 
persecuted  !  How  basely  was  he  treated  ! 
How  cruelly  he  was  tortured  !  Especially 
in  Herod's  hall,  and  when  preparing  him 
for  his  ignominious  death,  he  might  well 
exclaim,  "  I  am  the  man  who  hath  seen 
affliction,"  &c.  "  See,  is  there  any  sor- 
row," &c.  The  lions  seized  his  soul ;  the 
waves  went  over  his  head  ;  the  storm  beat 
upon  his  spirit.     Observe, 

III.  The  exaltation  of  christ.  "  He 
shall  be  exalted,"  &c. 

1.  Christ  was  exalted. 

(1.)  In  his  resurrection  from  the  dead. 
"  Him  did  God  raise  up,  for  it  was  impos- 
sible that  he  should  be  holden,"  &c.  He 
spoiled  the  projects  of  the  powers  of  dark- 
ness, in  bursting  the  prison-house  of  the 
grave.     "  I  am  he  that  was  dead,"  &c. 

(2.)  He  was  exalted  by  his  elevation  to 
the  right  hand  of  the  throne  of  God.  "  He 
ascended  on  high,"  &c.  God  said,  "  Sit 
thou  on  my  right  hand,"  &c.  "  Him  hath 
God  exalted,"  &c. 

2.  He  should    be   extolled.      That   is, 


praised — his  character  celebrated,  &c. — 
Now, 

(1.)  Angels  extolled  him  as  their  Lord, 
heralded  him  back  again  to  his  kingdom 
and  glory,  "  Open  the  everlasting  doors," 
&c. 

(2.)  John  heard  all  the  celestial  hosts  of 
heaven  extolling  him  in  their  anthems  of 
praise,  "  Worthy  is  the  Lamb,"  &c. 

(3.)  His  ministering  servants  and  people 
extol  him  on  earth. 

"  'Tis  all  our  business  here  below, 
To  cry,  Behold  the  Lamb." 

He  is  fairer  than  the  children  of  men. 

(4.)  He  shall  be  extolled  by  his  re- 
deemed saints  forever.  "  Daily  shall  he  be 
praised,"  &c.  "  His  praise  shall  sound 
from  shore  to  shore,"  &c.  The  last  sounds 
that  shall  be  heard  in  reference  to  our 
world  will  be  the  voice  of  praise  to  Christ. 
"  Hallelujah !  for  the  kingdoms  of  this 
world,"  &c. 

3.  He  shall  he  very  high.  Exalted  to 
the  throne  of  supreme  authority,  power,  and 
glory.  Thus  he  was  beheld  by  Ezekiel — 
above  seraphim  and  cherubim — receiving 
the  homage  and  obedience  of  all  in  heaven 
and  on  earth.     Notice, 

IV.  His  gracious  conquests. 

1.  "He  shall  sprinkle,"  ^c.  He  does 
so, 

(1.)  By  his  doctrines.  His  blessed  word 
falls  as  the  rain,  distils  as  the  dew,  &c. 

(2.)  By  his  blood.  When  these  doc- 
trines are  received,  then  man  partakes  of 
the  merits  of  his  death,  and  the  cleansing 
virtues  of  his  blood.  The  blood  of  Christ  is 
called  the  blood  of  sprinkling. 

(3.)  By  his  spiritual  blessings.  The 
outpourings  of  his  Holy  Spirit,  and  the  rich 
communications  of  his  mercy  and  love. 

2.  He  shall  silence  the  opposition  of  kings. 
These  shall  oppose  the  gospel,  and  employ 
worldly  power  and  authority  against  it. 
But  he  shall  overturn,  &c.  See  Psalm  ii. 
12.  See  the  change  as  exhibited,  Psalm 
Ixxii.  10. 

3.  His  achievements  shall  he  unprece- 
dented and  loonderful.  "  For  that  which 
had  not  been  told,"  &c.  Now  two  things 
shall  particularly  astonish. 

(1.)  The  simplicity  of  his  means.  Not 
by  carnal  weapons,  not  by  human  power, 
not  by  armies,  &c.,  nor  by  science,  but  by 
the  word  of  grace,  and  the  messengers  of 
salvation ;  by  the  foolishness  of  preach- 
ing, &c. 


THE  MORAL  BEAUTY  OF  THE  REDEEMER. 


69 


(2.)  The  completeness  of  the  results. 
Effective,  deep,  and  universal  changes. 
Men  renovated — society  altered.  Igno- 
rance banished — crime  annihilated — mis- 
ery extinguished.  Purity,  joy,  and  bliss 
diffused.     The  days  of  heaven  upon  earth. 

APPLICATION. 

1.  Are  we  the  friends  or  enemies  of  the 
blessed  Saviour  ?  Do  we  despise,  reject, 
deride,  reproach,  &c.,  or  do  we  hail,  re- 
ceive, and  delight  in  him?  All  men  act 
now  as  his  friends  or  foes. 

2.  Has  he  sprinkled  your  hearts  with 
the  blessings  of  his  grace — his  word — his 
blood — his  Spirit  ? 

3.  Are  you  aiding  Christ  in  his  trium- 
phal career?  Accelerating  the  conversion 
of  the  world  ?     The  soldiers  of  his  cross  ? 

4.  What  bright  visions  are  yet  to  dis- 
linguish  the  cause  of  the  Saviour  !  "  Bless- 
ed be  the  Lord  God  of  Israel,"  &c. 


THE  MORAL  BEAUTY  OF  THE  RE- 
DEEMER. 

"  Thou  art  fairer  than  the  children  of  men  ; 
grace  is  poured  into  thy  lips  ;  therefore  God  hath 
blessed  thee  forever." — Psalm  xlv.  2. 

None  of  the  sacred  prophets  wi*ote  more 
fully,  clearly,  or  sweetly  of  the  Saviour 
than  Jesse's  son,  the  sweet  singer  of  Israel. 
He  was  richly  imbued  with  the  spirit  of 
prophecy,  and  was  favored  to  see,  in  pre- 
dicted visions,  much  of  the  glory  and  pre- 
ciousness  of  the  Messiah.  He  wrote  much 
of  his  sorrows  and  humiliation,  but  he 
wrote  much,  also,  of  his  joy  and  triumph. 
Of  these,  the  74th,  and  the  psalm  from 
which  our  text  is  selected,  have  a  distin- 
guished pre-eminence.  His  soul  was  great- 
ly elevated,  and  powerfully  excited,  when 
he  composed  this  wondrous  psalm,  "  My 
heart,"  &;c.  The  original  conveys  the  idea 
of  his  emotions  being  extremely  wrought 
upon,  so  that  his  fervid  passions  boiled  with- 
in him.  My  theme  is  royal — "  I  speak  of 
the  things,"  &c.  ;  my  subject  so  copious, 
so  richly  overflowing,  that  my  fingers  in- 
scribe the  celestial  strains  with  vehement 
rapidity — •''  My  tongue  is  the  pen,"  &c. 
The  title  of  the  psalm  is  peculiarly  inter- 
esting— "  A  song  of  loves" — of  the  pre-em- 
inent love  of  the  King- Messiah  to  his  church, 
and  the  reciprocated  love  of  the  church  to 


her  royal  head.  Our  text  is  addressed 
directly  to  him — "  Thou  art  fairer,"  &c. 
Observe,  the  text  refers  to  the  beauty  of 
Christ's  person,  the  graciousness  of  his  ad- 
dress, and  the  blessedness  of  his  reign. 

I.  The  beauty  of  Christ's  person. 
"  Thou  art  fairer,"  &c.  Beauty  has  been 
defined — an  assemblage  of  graces  that 
please  the  eye.  Let  us  consider  this  in  its 
application, 

1.  To  the  hody  of  Jesus.  No  doubt  our 
first  parents,  in  reference  to  their  bodies, 
were  perfect  personifications  of  all  that  is 
lovely  and  beautiful.  Sin  has  defiled,  and 
polluted,  and  corrupted  the  whole  man. 
When  we  refer  to  the  mystical  manner  of 
Christ's  conception,  and  that  the  body  of 
Christ  was  free  from  all  taint  of  human 
depravity,  we  may  safely  conclude  that,  as 
the  second  Adam,  he  was  arrayed  in  per- 
fect health  and  beauty.  As  such,  although 
Christ  had  all  our  sinless  infirmities,  yet 
his  body  seems  to  have  been  secured  from 
disease,  even  as  his  remains  were  preserved 
from  corruption.  How  affecting,  then,  the 
account  which  is  given  of  the  influence  of 
his  griefs  and  sorrows  !  See  Isaiah  lii.  14  ; 
so,  also,  liii.  2,  3,  &c.  But  how  different 
did  that  countenance  appear  when  transfig- 
ured  on  the  Mount,  shining  brighter  than 
the  noonday  sun — and  when  he  turned  it  on 
his  persecutors  in  the  garden — and  when 
the  officers  fell  as  dead  men  at  his  feet ! 
But,  consider  the  beauty  of  Christ, 

2.  In  reference  to  his  mind.  In  him 
dwelt  all  the  depths  of  wisdom  and  know- 
led  o-e.  The  whole  universe,  in  all  its  vast- 
ness  and  g^ovy,  was  open  and  transparent 
before  him.  All  the  grandeur  of  the  ce- 
lestial temple  w'.as  familiar  to  him.  He 
knew  all  that  the  ai?e;els  knew,  or  felt,  or 
desired.  He  knew  the  mind  and  heart  of 
Jehovah.  No  one  knew  ,^he  Father  but 
the  Son.  How  infinite  his  knowledge! 
How  perfectly  glorious  his  minu  ;  "  ® 
consider  this  beauty, 

3.  In  reference  to  the  moral,  or  holy  na- 
ture of  Christ.  In  this  he  was  abstract  pu- 
rity— humanity  in  a  glorious  state  of  entire 
perfection.  No  weakness,  no  error  ;  guile 
was  not  found  in  his  lips.  Holy,  undefiled, 
and  separate  from  sinners — "  Fairer  than 
the  children  of  men."  Moses,  in  all  these 
respects,  was  fair  and  distinguished  ;  but  a 
greater  than  Moses  is  here.  One  is  the 
servant,  the  other  the  Son  and  Lord.  David 
was  justly  celebrated  as  the  ruddy  son  of 


w 


SKETCHES  OF  SERMONS. 


Jesse,  and  how  great  his  intellectual  and 
moral  attainments ;  but  here  is  David's 
Lord  and  Saviour,  the  one  a  sweet  star  of 
the  Jewish  night,  the  other  the  bright  orb 
of  gospel  day.  Solomon,  for  the  fame  of 
his  wisdom  and  glory,  stands  out  in  the 
pages  of  revelation  ;  but  Jesus  is  infinitely 
wiser,  and  greater,  and  more  glorious  than 
Solomon.  Daniel  was  a  person  of  peculiar 
knowledge,  and  beauty,  and  goodness  ;  but 
his  highest  honor  was  to  be  one  of  the  train 
of  prophets  who  testified  of  the  sufferings  of 
Christ,  and  the  glory  that  should  follow. 
Could  we  abstract  all  the  excellencies  of 
holy  men  and  prophets,  and  concentrate  the 
whole  as  in  one  focus,  we  should  not  have 
a  millionth  part  of  the  beauty  and  glory  of 
the  blessed  Messiah.  In  the  highest  possi- 
ble sense,  he  was  fairer  than  the  sons  of 
men — the  fairest  among  ten  thousand,  &c. 
Let  us  consider, 

n.  The  gracefulness  of  his  address. 
*'  Grace  is  poured,"  &c.  For  his  great 
mediatorial  work,  Jesus  was  anointed  with 
the  oil  of  gladness.  The  Holy  Ghost  rested 
on  him  in  all  his  unbroken  plenitude — 
"  Not  given  by  measure,"  &c.  The  re- 
sult of  this  grace,  as  poured  into  his  lips,  is 
described  by  John — "  He  was  full  of  grace 
and  truth."  Now  this  was  true,  both  as  to 
matter  and  manner.  Listen  to  the  matter  : 
I  go  to  the  beginning  of  his  ministry,  Luke 
iv.  16  ;  see  also  John  vii.  37.  Look  also 
at  his  manner.  How  he  influences  the 
woman  of  Samaria  !  She  forgets  her  wat'^r. 
pot,  &c.  How  he  attracts  and  softe',,g  the 
officers— "  Never    man,"    &c.     /^ow    he 

draws  forth  the  eulogium  of  N/icodemus 

"  We  know  that  thou  art  a  "feacher,"  &c. 
How  he  melts  the  heart  of  the  woman  who 
was  a  smner— how  b.^  discourses  with  the 
sisters  of  Bethary_hovv    he  delights  the 
^"        J.^  0^  *tne  illiterate  with  his  charm- 
ing  ?°° -.r';t.ss,  and  interesting  parables,  so 
.  the  common  people,  &c. — how  the  eye 
of  sorrow  looked  to  him — how  the  ear  bless- 
ed   him — how    the    people   exclaimed   in 
rapturous   songs,    "  Hosanna,    Blessed    is 
he,"  &c. 

in.  The  blessedness  of  his  reign. 
"  Therefore  God  hath  blessed  thee,"  &c. 
He  ever  enjoyed  the  delight  and  supreme 
love  of  the  Father.  God  testifies  to  this 
during  his  ministry  on  earth.  He  displayed 
this  in  raising  him  from  the  dead,  &c.  ; 
see  Phil.  ii.  6,  &c.  He  hath  constituted 
him  Lord  and  Christ — given  him  the  honor 


of  angels,  and  adoration  of  all  the  redeemed 
in  glory.  Look  at  the  splendid  vision  of 
the  apocalypse.  Rev.  vii.  9. 

application. 

1.  Learn  the  supreme  excellency  of  Je- 
sus Christ. 

2.  How  is  he  in  the  estimation  of  your 
hearts,  thoughts,  conversation,  &c.  ? 

3.  The  great  end  of  the  ministry  and 
church  is  to  exhibit  and  exalt  the  Saviour. 

4.  We  proclaim  this  Saviour  to  all  now 
present. 


THE   MIGHTY  SAVIOUR. 

"  Mighty  to  save." — Isaiah  Ixiii.  1. 

Expositors  have  expressed  some  diffi- 
culty in  giving  a  full,  clear,  and  harmcji'. 
ous  explication  of  this  splendid  portion  of 
Isaiah's  prophecy.  Some  have  lancied 
there  was  a  reference  to  Cyrus,  tvhom  God 
raised  up  to  be  the  scourge  of  Israel's  ene- 
mies ;  others  have  thought  that  it  refers  to 
the  victories  of  Judas  Maccabeus ;  but  a 
careful  examination  o^  the  whole  paragraph 
must  necessarily  limit  it  to  the  Messiah. 
To  no  other  is,  the  language  applicable,  es- 
pecially  v^^rses  4  and  5.  Then,  if  it  refers 
to  Jesi:.s,  it  has  been  disputed  as  to  whether 
it  r-jlers  to  his  passion  and  conflict  with  the 
rulers  of  this  world,  and  the  powers  of  dark- 
ness,  or  to  the  conquests  he  should  obtain 
in  the  latter  days,  in  the  overthrow  of  un- 
believing  and  impenitent  nations.  The 
whole  passage  seems  best  to  apply  to  the 
Saviour's  conquests  over  our  spiritual  ene- 
mies, when,  by  his  sufTerings  and  death, 
he  redeemed  us  to  God,  and  vanquished 
our  hellish  adversaries,  when  he  uttered 
those  exclamations  of  victory,  "  Now  is  the 
judgment  of  this  world,"  &.c. ;  and,  espe- 
cially when  he  cried  with  a  loud  voice,  "  It 
is  finished,"  &c.  But,  whatever  may  be 
the  design  of  the  prophet,  our  text  evidently 
belongs  to  the  Saviour,  and  contains  one 
great  and  glorious  truth,  that  Jesus,  our 
Redeemer,  is  "  mighty  to  save."  The 
might  or  power  of  Christ  to  save  will 
appear, 

I.  In  the  difficulties  he  had  to  sur- 
mount.    These  difficulties  had  relation, 

1.  To  the  divine  character.  God's  holy, 
righteous  character  required  the  punish- 
ment of  the  guilty.     His  truth  required  if 


] 


THE  MIGHTY  SAVIOUR. 


71 


— his  government  required  it — the  love  and 
approbation  of  his  holy  creatures  required 
it.  Deviation  from  right — connivance  at 
sin — indifference  to  the  government  of  the 
universe,  would  have  thrown  all  creation 
into  confusion. 

2.  To  the  power  of  our  adversaries.  The 
myriads  of  hellish  hosts  had  usurped  power 
and  authority  over  the  world  ;  had  possessed 
themselves  of  the  heart  of  man  ;  held  him 
in  Satanic  thraldom ;  bound  him  with  chains 
of  darkness,  and  fetters  of  rebellion  ;  filled 
him  with  hate  and  treason  against  God  and 
holiness. 

3.  To  the  depravity  of  the  sinner.  His 
sin  had  transformed  him  into  the  child  of 
the  devil ;  he  became  disordered  and  vile 
in  all  his  faculties  and  powers ;  the  crown 
fallen,  the  glory  gone.  "  From  the  crown 
of  the  head,"  &c.  Robbed,  stripped,  half 
dead,  ready  to  perish,  &c.  Christ,  by  his 
divine  might,  overcame  all  these  impedi- 
ments, and  removed  every  difficulty. 

(1.)  He  glorified  all  the  divine  perfec- 
tions in  the  human  nature  he  assumed. 
Honored  the  law,  &c. ;  glorified  the  gov- 
ernment of  God. 

(2.)  He  overcame  the  powers  of  dark- 
ness—  asserted  the  supremacy — caused 
them  to  fear,  and  tremble,  and  fly — bruised 
the  head  of  the  devil. 

(3.)  He  opened  the  fountain  for  the  dy- 
ing sinner — a  healing  fountain  of  life  and 
mercy : — 

"  The  dying  thief  rejoiced  to  see 
That  fountain  in  his  day ; 
And  there  may  I,  though  foul  as  he, 
Wash  all  my  sins  away." 

Christ  so  controlled  events,  as  to  make  it 
righteous  and  merciful  for  God  to  save,  &c. 
Levelled  every  mountain,  exalted  every 
valley,  made  crooked  things  straight,  &c. 
When  these  difficulties  are  considered  in 
all  their  formidable  character — difficulties 
which  all  the  angels  in  heaven  could  not 
have  removed — it  will  be  clear  that  Christ 
is  "  mighty  to  save." 

II.  In  the  countless  multitudes  of 
THOSE  HE  REDEEMED.  To  save  One  from 
extreme  peril,  from  the  most  imminent  dan- 
ger, would  have  been  great ;  but  Jesus  re- 
deemed a  world.  All  the  past  ages  were 
interested  prospectively  in  his  mission  and 
death — all  at  the  period  when  he  lived — all 
the  future  ages,  even  from  the  first  man  to 
the  last  of  woman  born,  of  all  ages,  coun- 


tries, climes,  and  tongues.  "  This  we 
know  and  testify,"  &c.  Think  of  being 
surety  for  untold  millions — bearing  the 
guilt  of  the  world — haying  accounted  to 
him  the  iniquity  of  us  all.  A  soul,  endur- 
ing its  own  guilt,  sinks  into  the  black  abyss, 
and  descends  lower  and  lower  to  all  eter- 
nity. Now,  he  took  the  transgressions  of 
the  whole  species,  &c. ;  and,  in  bearing 
the  huge  mountain  of  our  world's  sins,  he 
proved  that  he  was  "  mighty  to  save." 

III.  In   the   depths   of   misery   from 

WHICH  he  rescued,  AND  THE  HEIGHTS  OF 
FELICITY  TO  WHICH  HE  ELEVATES,  THE  SUB- 
JECTS OF  HIS  GRACE.  To  ascertain  the  ex- 
tent of  these  we  must  know  something  of 
the  wretchedness  of  the  sinner's  state — 
something  of  the  pain,  shame,  remorse, 
fear,  &c. ;  of  the  anguish  of  the  sinner's 
death-bed;  of  the  horrors  which  burst  on 
them  in  the  eternal  world ;  the  dreadful 
crisis  of  appearing  before  the  bar  of  Deity 
— the  fearful  sentence — the  eternal  doom — 
those  shades  of  night — those  scenes  of  de- 
spair and  agony.  Then  contrast  this  with 
the  eternal  glory  of  the  beatified,  the  scenes 
of  paradisaical  blessedness,  the  throne,  the 
crown,  the  robe,  the  vision,  the  rapture,  the 
overflowing  joy,  the  endless  blessedness, 
&c.  In  this  we  especially  discern  the 
mightiness  of  Christ  to  save.     It  is  seen, 

IV.  In    THE  VARIETY  OF   CHARACTER    DE- 
LIVERED  AND  EXALTED  BY  HIS  SAVING  GRACE. 

It  is  always  a  mighty  work  to  convert,  even 
where  there  is  morality,  amiability,  &c. — 
even  where  there  is  education,  and  the  im- 
press of  good  example,  &;c.  ;  but  how  much 
greater  does  it  appear,  where  there  is  the 
most  palpable  ignorance,  the  most  disgust- 
ing grossness,  the  most  inveterate  enmity, 
the  most  hardened  unbelief.  Look  at  the 
sneering  skeptic  ;  look  at  the  superstitious 
pagan ;  look  at  the  abandoned  profligate ; 
yet  myriads  of  these  he  has  saved.  He 
can  deliver  from  the  most  reckless  and  ex- 
treme state  of  depravity — Manasseh  ;  the 
woman  that  was  a  sinner ;  the  thief  on  the 
cross ;  Saul,  &c.  ;  myriads  of  idolatrous 
heathens,  &c. ;  what  have  we  not  seen,  &c. 

V.  In  the  INSTRUMENTALITY  HE  EMPLOYS. 

By  the  suspension  of  the  laws  of  the  uni- 
verse ;  by  angelic  instrumentality,  &c., 
we  might  expect  great  results.  But  he 
works  by  moral  power — moral  influence 
in  the  word — the  power  of  truth  and  love — 
by  the  all-influential  energy  of  compassion 
— he  draws,  allures,   &c.      Look  at  the 


72 


SKETCHES  OF  SERMONS. 


gospel ;  behold  the  ministry,  &c.  These 
are  the  agency,  &c.  Things  apparently 
foolish  and  weak,  &c. ;  yet  in  his  hands 
mighty,  &c. 

APPLICATION. 

1 .  Our  subject  is  full  of  hope  to  the  lost 
and  despairing.  Christ  is  mighty  to  save, 
&c. 

2.  Consolation  to  the  Christian.  Mighty 
to  keep  and  preserve,  &c.  How  necessary 
and  essential  this. 

3.  Terror  to  the  impenitent.  He  is  mighty 
to  destroy.  How  terrific  the  great  day  of 
his  wrath,  &c.     "  How  shall  we  escape," 


EZEKIEL'S  VISION  OF  CHRIST. 

"  And  above  the  firmament  that  was  over  their 
heads  was  the  likeness  of  a  throne,  as  the  appear- 
ance of  a  sapphire  stone  ;  and  upon  the  Hkeness 
of  the  throne  was  the  likeness  as  the  appearance 
of  a  man  above  upon  it.  And  I  saw,"  &c. — 
EzEK.  i.  26,  &c. 

No  man  hath  seen  God  at  any  time. 
Yet  the  glory  of  the  Lord  has  often  been 
displayed  to  the  children  of  men.  It  was 
manifested  to  Moses  and  the  elders  of  Is- 
rael, Exod.  xxiv.  9.  "  Then  went  up  Mo- 
ses and  Aaron,  Nadab  and  Abihu,  and 
seventy  of  the  elders  of  Israel,  and  they 
saw  the  God  of  Israel,  and  there  was  under 
his  feet  as  it  were  a  paved  work,  a  sapphire 
stone,  and  as  it  were  a  body  of  heaven  in 
its  clearness."  It  was  seen  also  for  the 
space  of  forty  years  in  the  pillar  of  cloud 
and  fire,  &c.  It  was  seen  resting  over  the 
mercy-seat  in  the  tabernacle,  and  at  the 
dedication  of  the  temple  the  smoke  of  the 
presence  of  the  Lord  filled  the  house.  It 
was  seen  also  by  Isaiah,  in  his  resplendent 
vision  of  the  celestial  temple,  when  he  saw 
the  Lord  high  and  lifted  up,-  and  whose 
train  filled  the  heavenly  place.  The 
visions  of  John  in  Patmos,  often  embraced 
exhibitions  of  the  divine  magnificence  and 
glory.  None  however  of  the  revealed  dis- 
plays of  God's  glory  surpass  that  with 
which  Ezekiel  was  favored,  and  which  we 
have  read  as  our  text.     Let  us  consider, 

I.  The  glorious   person   which   this 

VISION    REVEALS. 

II.  The  RESPLENDENT  THRONE  ON  WHICH 
HE  SITS.      And, 


III.  The  GRACIOUS  principles  on  which 

HIS  GOVERNMENT  IS  ADMINISTERED. 

I.  The  glorious  person  which  the 
VISION  reveals.  The  description  given 
embraces  three  things. 

1.  His  likeness  to  humanity,  ver.  26.  It 
is  clear  it  was  a  vision  of  the  anointed 
Messiah.  Most  of  the  manifestations  of 
God's  glory  assumed  this  form.  When 
God  appeared  to  Abraham,  there  were 
three  in  the  likeness  of  men,  but  one  of 
them  is  styled  the  Lord,  and  reveals  the 
purposes  of  his  wrath.  To  Jacob,  and 
wrestled  with  him  in  the  fashion  of  a  man, 
"  but  he  had  power  with  God."  To  Joshua 
over  against  Jericho  with  his  sword  drawn, 
&c.  He  was  captain  of  the  Lord's  host, 
and  Joshua  worshipped  him.  To  Isaiah  in 
the  vision  we  have  referred  to.  For  the 
evangelist  quoting  it,  says,  "  These  things 
spake  Esaias  when  he  saw  his  glory."  So 
now  Ezekiel  Avhen  he  beheld  the  glory  of 
Jehovah  describes  it  as  the  appearance  of 
a  man.  But  with  the  aspect  of  humanity, 
notice, 

2.  His  peculiar  magnificence  and  glory. 
Ver.  27.  Light  and  fire  have  ever  been 
the  chief  emblems  of  Deity.  He  is  the 
Father  of  lights,  &c.  The  Lord  God  is  a 
sun,  &:c.  These  might  denote  his  know- 
ledge— purity — ^justice.  His  character  is 
transparent  holiness.     Mark, 

3.  His  likeness  to  JehovaVs  glory.  Ver. 
28.  "  The  likeness  of  the  glory  of  the 
Lord."  How  harmonious  this  vision  with 
the  records  of  revelation  as  to  the  divine 
glory  of  Christ !  Hear  the  apostle,  "  We 
beheld  his  glory,  &c.  "  Who  was  the 
brightness  of  his  glory,  and  the  express 
image  of  his  person."  Hearken  to  Jesus 
when  he  replied  to  Philip,  "  Show  us  the 
Father,"  &c.  "  Whoso  hath  seen  me,  hath 
seen  the  Father."  How  dim  the  vision  of 
those  who  read  these  things,  and  see  noth- 
ing in  Jesus  but  the  man,  the  creature ! 
How  frigid  and  poor  the  doctrine  which 
places  him  on  a  level  with  prophets,  &:c. ! 
How  insipid  the  gospel  of  which  he  is  not 
the  sun  and  glory  !  But  how  suitable  this 
revelation  to  our  state  as  sinners !  The 
Saviour  is  God,  Jehovah's  fellow.  How 
great,  glorious,  all-sufficient !  Here  we 
can  trust,  and  build,  &c.  But  are  we  not 
alarmed?  Can  we  see  his  face  and  live? 
Yes,  for  his  was  the  likeness  of  a  man, 
"  God  with  us."  God  in  our  flesh.  God 
our  kinsman  and  redeemer.     Notice, 


THE  BENEVOLENT  MISSION  OF  CHRIST. 


73 


II.  The  resplendent  throne  on  which 
HE  SITS.  Here  our  words  must  be  few  and 
carefully  uttered.     Observe, 

1.  Tlic  posilion  of  the  throne.  Beneath 
were  seraphim  and  cherubim,  &c.  But 
above  the  firmament,  &c.  Having  supre- 
macy— the  pre-eminence,  &;c.  Our  im- 
mortal poet  has  finely  paraphrased  it — 

"  Eternal  power,  whose  high  abode 
Becomes  the  grandeur  of  a  God  ; 
Infinite  lengths  beyond  the  bounds 
Where  stars  revolve  their  little  rounds. 

The  lowest  step  above  thy  feet, 

Rises  too  high  for  Gabriel's  seat ; 

In  vain  the  tail  archangel  tries 

To  reach  the  height  with  wond'ring  eyes." 

Notice, 

2.  The  magnificent  appearance  of  the 
throne.  Ver  27.  Here  we  have  the  sym- 
bols of  grandeur  and  majesty,  indicating 
by  such  figures  the  glory  of  the  divine 
government.  Also  the  equity  and  purity 
of  his  administration.  He  reigns  in  righ- 
teousness and  in  truth.  "  Justice  and  judg- 
ment," &c.  Besides,  with  him  all  is  trans- 
parent, no  confusion,  no  darkness.  The 
whole,  too,  is  mellowed  down  by  the  ap- 
pearance of  amber  and  the  sapphire  stone. 
Goodness  reigns  throughout.  Love  sways 
the  eternal  sceptre.  Only  terrible  to  the 
incorrigibly  guilty,  but  of  tenderest  pity  to 
them  who  love  him.  We  proceed  to  no- 
tice, 

III.  The  gracious  principles  on  which 

HIS     GOVERNMENT     IS     ADMINISTERED.       We 

mean  his  moral  government  in  connection 
with  our  race,  ver.  28.  Read  a  parallel 
representation.  Rev.  iv.  3.  The  first  re- 
fers to  the  rainbow — destruction  of  the  old 
world.  Guilt — wrath — destruction — world 
swept  away,  &c.  Terror  and  dread  would 
agitate  the  sons  of  men,  &c.  The  appear- 
ance of  a  cloud  would  inspire  with  alarm, 
be  ominous  of  peril.  God  therefore  thus 
covenanted  with  Noah,  Gen.  ix.  11,  &c. 
How  beautifully  applicable  to  the  gracious 
administration  of  God  in  our  guilty  world  ! 
Sin  had  exposed  to  vengeance.  Judgment 
might  have  visited.  God  might  have  taken 
his  bow  of  justice  and  his  arrows  of  wrath. 
But  mercy  triumphs.  Grace  superabounds. 
Love  prevails.  He  unstrings  the  bow, 
turns  it  upward.  No  arrow  is  seen.  It 
becomes  the  emblem  of  reconciliation.  It 
spans  the  whole  heavens.  Embraces  the 
whole  world,  and  is  suspended  in  the  gos- 
pel as  the  symbol  of  peace  and  mercy.  It 
10 


is  irradiated  with  all  the  perfections  of  Dei- 
ty. "  Mercy  and  truth  meet  together, 
righteousness  and  peace,"  &c.  It  is  over 
the  throne  of  Deity,  and  from  it  arises  a 
voice  as  the  sound  of  many  waters.  Shall 
we  not  hearken  to  it,  "  As  I  live,  saith  the 
Lord  God,"  &c.  "  God  so  loved  the  world," 
&c.  "  For  he  sent  not  his  Son,"  &c.  Be- 
neath are  myriads  of  spirits  clothed  in  white 
robes.  Hark  !  they  sing  in  loud  accents, 
"  honor,  and  glory,  and  power,  and  riches, 
and  wisdom,  be  unto  the  Lamb,"  &c. 

APPLICATION. 

1 .  What  elevated  conceptions  we  should  have 
of  Jesus  !  The  most  high  God  demands  su- 
preme worship  and  honor  for  him,  yea,  the 
reverence  and  obedience  of  the  whole  crea- 
tion.    Honor  equal  to  his  own,  (Ssc. 

2.  The  subject  is  full  of  encouragement 
to  the  contrite  sinner.  This  is  the  age  and 
dispensation  of  mercy.  You  may  see  God 
in  Christ  and  not  die,  yea,  approach  and 
live.  "  Let  us  come  boldly  to  the  throne 
of  grace,"  &c. 

3.  Our  subject  is  full  of  terror  to  the  in- 
corrigible sinner.  The  mediatorial  reign 
of  mercy  will  end.  The  bow  will  be 
strung  again.  The  quiver  will  furnish 
arrows  of  ruin.  God  will  arise,  and  then 
wo,  wo,  wo,  to  his  enemies.  Then  how 
terrific  the  appearance  of  the  Lamb.  "  Then 
will  they  cry  to  the  hills,"  &c.  "  For  the 
great  day  of  his  wrath,"  &c.  Oh !  then 
kiss  the  Son  before  he  is  angry,  <kc. 

"  Flee  to  the  refuge  of  his  cross, 
And  seek  salvation  there." 

And  do  so  now,  this  night.  For,  behold, 
now  is  the  accepted  time,  now  is  the  day  of 
salvation. 


THE  BENEVOLENT  MISSION  OF 
CHRIST. 

"  For  God  sent  not  his  Son  into  the  world  to 
condemn  the  world ;  but  that  the  world  through 
him  might  be  saved." — John  iii.  17. 

Of  all  the  discourses  delivered  by  the 
great  Teacher,  none  exceed  in  interest  and 
true  importance  the  one  which  he  address- 
ed to  Nicodemus,  a  ruler  among  the  Jews. 
In  the  first  part,  Christ  insists  on  the  doc- 
trine of  regeneration,  or  that  entire  change 
of  heart  and  life  by  which  a  man  becomes 
a  new  creature,  &c.     He  then  expatiates 


74 


SKETCHES  OF  SERMONS. 


on  the  grand  truths  of  redemption  ;  refers 
for  an  analogy  to  the  brazen  serpent  in  the 
wilderness ;  and  then  utters  that  grand 
condensed  epitome  of  the  gospel,  "  God  so 
loved  the  world,"  &c.  Then  follows  the 
text,  "  For  God  sent  not  his  Son,"  &e. 
The  text  contains  two  great  declarations. 

I.  It  declares  that  for  which  God  did 
NOT  SEND  HIS  SoN,  &c.  The  eternal  Je- 
hovah is  described  as  the  great  source  of 
this  amazing  transaction — Jesus,  the  Son 
of  God,  as  the  blessed  agent  employed  to 
execute  his  gracious  designs — the  world 
the  place  of  his  embassy,  the  theatre  of  his 
mighty  undertaking.  That  embassy  was 
not  one  of  wrath  but  mercy.  Observe,  the 
world  was  in  a  state  deserving  condemna- 
tion. God  could  have  found  ten  thousand 
reasons  of  condemnation.  For  its  wilful 
ignorance,  they  had  sought  darkness  and 
loved  it — for  its  horrid  superstitions — for  its 
gross  idolatries — for  its  awful  blasphemies 
— for  its  insatiable  cruelty — for  its  avowed 
rebellion — even  the  most  enlightened  part 
of  the  world,  the  favored  land  of  Judea. 
What  causes  for  condemnation  here  !  Their 
perversion  of  truth — their  rejection  of  pro- 
phets— their  wide-spread  hypocrisy — their 
natural  ingratitude  and  apostacy — their 
covetousness  and  oppression.  All  these 
were  dark  spots,  offensive  to  Deity,  incur- 
ring his  wrath,  »Scc.  Yet,  he  did  not  send 
his  Son  to  condemn,  &c. ;  that  is,  not  as  a 
minister  of  terror  and  judgment.  In  one 
sense  he  did  condemn — by  his  holy,  spot- 
less life — by  his  pure  and  benevolent  min- 
istry.   But  the  grand  intention  is  exhibited, 

II.  In  THE  OTHER  DECLARATION  OF  THE 
TEXT,  "  But  THAT  THE  WORLD,"  &C. 

1.  Might  be  saved  from  ignorance  and 
error  by  his  teaching.  He  came  to  bring 
"life  and  immortality  to  light,"  &c. — to 
overthrow  every  false  system  in  the  world, 
whether  pagan,  or  the  heresies  of  the  Jews. 
By  propounding  the  way  of  life  fully,  per- 
fectly, yet  simply,  he  left  the  way  to 
heaven  so  clear  and  plain,  that  a  wayfa- 
ring man,  &c.  Hence  the  common  people 
heard  him  gladly. 

2.  Might  be  saved  from  false  teachers  and 
models  by  his  life.  There  were  many 
teaching  philosophy  in  the  celebrated  cities 
of  Greece  ;  various  sects  among  the  Jews, 
Pharisees,  and  Sadducees,  6z;c.  ;  not  in  the 
whole,  one  who  was  worthy  of  exact  and 
universal  imitation.  Even  the  godly  among 
the  Jews  were  frail  and  imperfect  in  their 


lives.  He  sent  his  Son,  the  perfect  por- 
trait of  his  own  glory — the  perfect  model 
of  his  own  perfections — every  virtue,  every 
grace.  His  holiness  was  both  internal  and 
external.  It  was  complete,  lacking  nothing. 
It  had  no  dross,  no  weakness,  no  infirmity. 
As  clear  as  light,  as  majestic  as  the  sun  in 
the  firmament.  He  could  say  in  all  things, 
"  Follow  me." 

3.  Might  be  saved  from  the  guilt  and 
effects  of  sin  by  his  death.  Sin  and  divine 
punishment  are  essentially  wedded  together 
— the  soul  that  sinneth  shall  die.  "  Cursed 
is  every  one,"  &c.  Reverse  the  decree, 
and  the  justice  and  holiness  of  God  are 
sacrificed  ;  execute  it,  and  the  world  per- 
ishes. But  God  sent  his  Son  to  be  the  Re- 
deemer, to  pay  a  price  equal  to  the  claims 
of  eternal  holiness  and  truth.  It  was  the 
punishment  of  sin  in  Christ ;  the  voluntary 
victim,  the  propitiation.  He  stood  in  the 
fearful  gap — he  took  the  culprit's  place — 
he  bore  the  punishment  in  his  own  body 
on  the  tree.  Now  sin  is  punished — now 
God  is  glorified — and  now  the  world, 
through  him,  may  be  saved.  I  cannot  re- 
frain from  quoting  a  sentence  from  a  work 
to  which  we  do  not  often  refer  for  theolo- 
gical illustration,  but  where  this  subject  is 
most  sublimely  explained  in  one  sentence. 
The  immortal  Shakspeare  says  : — 

"  For  all  the  souls  that  were,  were  forfeit  once, 
And  he  that  might  the  'vantage  best  have  took. 
Found  out  the  remedy." 

In  the  language  of  the  apostle,  "  For  while 
we  were  yet  sinners,  Christ  died  for  the 
ungodly." 

4.  Might  be  saved  from  the  power  and  in- 
fluence of  evil,  by  the  communication  of  his 

Spirit  and  grace.  Atonement  is  made — a 
way  of  safety  is  revealed.  But  men  must 
know  of  it — be  invited ;  for  this,  there  is 
the  gospel  of  his  grace.  Before  his  ascen- 
sion he  said,  "  All  power,"  &c. ;  '=  Go  ye, 
therefore,  and  preach  the  gospel,"  &c. 
But  the  mind  must  be  renewed — a  new 
heart  given — the  sanctification  of  the  soul 
effected.  "  He,  therefore,  ascended  on 
high,  &;c.  to  receive  gifts,"  &;c.  ;  "  His 
Holy  Spirit,"  &c. 

5.  Might  be  saved  at  death,  by  their  re- 
ception into  the  kingdom  and  glory  of  God. 
The  righteous  are  blessed  in  their  death,  by 
an  abundant  entrance  into  the  everlasting 
kingdom  of  Jesus  Christ  being  administered 
unto  them.      To  die  is  their  everlastinff 


THE  INCARNATION  OF  CHRIST. 


75 


gain.  They  are  with  Christ,  which  is  far 
better.  Christ  receives  them  to  himself, 
&c. 

6.  Might  be  saved  by  a  glorious  resur- 
rection, and  blissful  coronation  at  the  last 
day.  The  day  of  perfect  redemption  is 
future.  Christ  will  come  again,  without  a 
sin-offering ;  when  he  shall  appear,  we 
shall  be  like  him,  &c.  "  He  shall  change 
these  vile  bodies,"  &c.  Place  his  people 
at  his  right  har.d,  and  give  them  the  crown 
of  glory,  &c.  "  When  the  chief  Shepherd 
shall  appear,"  &c.  "Beloved,  now  are 
we  the  sons  of  God,"  &c.  Now,  all  this 
is  included  in  the  great  design  of  Christ 
coming  into  our  world.  There  is  one  part 
of  the  text  truly  important,  "  Through 
him  ;"  that  is,  Christ.  He  is  the  Media- 
tor in  and  through  the  whole.  Every  step 
in  the  scale  of  salvation  as  it  rises  higher 
and  higher,  it  is  through  him.  Saved  from 
ignorance,  guilt,  depravity  ;  saved  at  death, 
and  forever,  through  Christ,  and  through 
Christ  only.  The  next  verse  shows  us  the 
connecting  link  between  our  souls  and 
Christ — "  He  that  believeth;"  that  giveth 
his  whole  heart  and  soul  to  receive  Christ, 
trust  Christ,  and  obey  Christ ;  who  becomes 
his  disciple — follower.  Unbelief  puts  Christ 
from,  rejects  him — says,  "  away  with  him, 
we  will  not  have  him  to  reign,"  &c.  Let 
us  have  the  world,  riches,  honors,  pleasures, 
&c.  Sinners  render  null  and  void,  with 
respect  to  themselves,  the  great  designs  of 
God's  love,  and  Christ's  sacrifice. 

APPLICATION. 

1.  Contemplate  the  privileges  and  bless- 
ings of  redemption. 

2.  Avail  yourselves  of  them. 

3.  Despisers  must  perish. 


THE  INCARNATION  OF  CHRIST. 

"  But  thou  Bethlehem  Ephratah,  though  thou 
belittle  among  the  thousands  of  Judah,  yet  out  of 
thee  shall  he  come  forth  unto  me  that  is  to  be  a 
ruler  in  Israel  ;  whose  goings  forth  have  been  from 
of  old,  from  everlasting." — Micah  v.  2. 

The  prophet  Micah  was  contemporary 
with  Isaiah,  and  delivered  his  predictions 
during  the  reign  of  three  of  the  kings  of 
Judah.  His  prophecies,  like  those  of  Isaiah, 
had  especial  respect  to  the  kingdom  and 
glory  of  the  Saviour.  That  which  we 
I  have  selected  for  this  occasion  is  an  ex- 


press prophecy  as  to  Christ's  incarnation, 
and  it  points  us  to  the  very  place  of  his  na- 
tivity. How  unlike  this  to  the  predictions 
of  the  heathen  oracles,  where  the  sayings 
of  these  imaginary  deities  were  so  dark  and 
ambiguous,  that  they  admitted  of  almost 
every  kind  of  interpretation  !  Our  text, 
observe,  marks  distinctly  the  place  ;  and, 
as  there  were  two  Bethlehems  in  Judea,  it 
gives  the  particular  designation  by  which 
that  town  was  called  in  which  the  world's 
Redeemer  should  appear.  The  significa- 
tion of  the  name  is  interesting  :  Bethlehem 
signifies  the  house  of  bread.  How  appli- 
cable to  Christ,  who  was  the  true  bread  of 
life,  sent  to  a  wretched  and  perishing 
world.     Let  us  consider, 

I.  The  intimations  of  the  text  as  to 

THE  PRE-EXISTENCE  OF  THE  REDEEMER. 

II.  The  place  of  his  advent. 

III.  The  great  end  of  his  appearance. 
Observe, 

I.  The  intimations  of  the  text  as  to 
the  pre-existence  of  the  redeemer.  No- 
tice the  last  clause  of  the  text ;  the  person 
who  should  come  forth  out  of  Bethlehem  is 
thus  described.  It  seems  to  be  parallel  in 
sense  with  that  sublime  passage  in  the 
psalm  of  Moses,  Psalm  xc.  2 — "  Even  from 
everlasting:  to  everlasting  thou  art  God." 
It  is  in  harmony  with  that  striking  para- 
graph in  Prov.  viii.  22,  and  is  precisely  of 
the  same  import  with  the  doctrine,  John  i. 
1.  It  is  the  same  in  spirit,  too,  with  the 
declaration  of  Jesus,  "  Before  Abraham 
was,  I  am."  It  evidently  invests  Jesus 
with  the  attribute  of  eternity.  No  one  is 
from  everlasting  but  God  ;  but  the  text  im- 
plicitly states  this  of  Christ ;  then  the  fair 
inference  is,  that  Christ  is  not  only  the 
child  born,  but  the  mighty  God,  &c.  "  His 
goings  forth,"  &c.  A  learned  critic  says, 
this  form  of  speech  is  applied  to  that  which 
proceeds  from  the  mouth.  Jesus  is  styled, 
"  The  Word  of  God."  He  went  forth, 
bringing  the  whole  hierarchy  of  heaven 
into  being ;  he  went  forth  creating  our 
world  ;  and  he  went  forth  communing  with 
our  first  parents  in  the  garden.  He  went 
forth  for  the  inquisition  of  blood,  when 
Abel,  the  first  martyr,  was  slain  by  the 
fratricide  Cain  ;  he  went  forth  in  the  cove- 
nant which  he  established  with  Noah ;  he 
went  forth  in  the  vision  with  which  Abra- 
ham and  Jacob  were  favored  ;  he  went 
forth  to  the  rescue  of  the  hundreds  and 
thousands  of  his  oppressed  ones  in  Egypt ; 


76 


SKETCHES  OF  SERMONS. 


he  went  forth  in  the  barren  wilderness,  in 
the  pillar  and  cloud,  &c. ;  he  went  forth 
filling  Solomon's  consecrated  temple  with 
his  glory.  In  all  the  arrangements  of  his 
providence  he  went  forth,  &c.     Observe, 

II.  The  place  of  his  advent.  "  Beth- 
lehem Ephratah."  Bethlehem  was  a  small 
town,  six  miles  southwest  of  Jerusalem, 
greatly  distinguished  for  its  picturesque 
situation,  and  the  fertility  of  its  soil.  Ephra- 
tah signifies  fertility.  Bethlehem  belonged 
to  the  tribe  of  Judah,  of  whose  tribe  Christ 
was.  Here  we  are  reminded  of  Jacob's 
prophecy,  "  The  sceptre  shall  not  depart 
from  Judah,"  &c.  In  this  Bethlehem  was 
Christ  to  be  born — the  most  important  event 
connected  with  this  or  any  other  spot  in  our 
world.  Bethlehem  had  often  been  distin- 
guished before.  Here,  1700  years  previ- 
ously, had  a  tomb  been  erected  over  the 
remains  of  Rachel,  the  beloved  wife  of 
Jacob,  and  mother  of  Joseph.  Here  Nao- 
mi was  born ;  and  to  this  place  Ruth  re- 
turned with  her,  who  bare  Obed,  the 
grandfather  of  David.  This  was  the  birth- 
place of  the  son  of  Jesse,  the  sweet  singer 
of  Israel ;  so  that  Christ  was  not  only  the 
offspring  of  David,  but  born  in  David's 
city.  But  the  glory  of  Bethlehem  was  this  : 
that  here  was  to  be  first  manifested  the  Son 
of  God,  the  Redeemer  of  the  world,  who 
came  especially  to  destroy  the  works  of 
the  devil.  Mark  how  the  providence  of 
God  secured  the  fulfilment  of  prophecy. 
Mary  and  Joseph  dwelt  at  Nazareth.  Naz- 
areth  was  quite  in  another  part  of  Palestine 
from  Bethlehem,  &c.  At  this  time,  Au- 
gustus Caesar  issued  a  decree  for  the  taxing 
the  Roman  empire,  to  which  Palestine  was 
now  tributary.  This  was  not  a  money-tax, 
but  an  enrolment  of  the  name  and  condi- 
tion of  life.  Joseph,  therefore,  went,  &c., 
Luke  ii.  1,  &c.  Had  not  this  taxing  taken 
place,  or  earlier  or  later ;  had  not  this  been 
Joseph's  city,  &c.,  the  whole  would  have 
been  apparently  frustrated.  But  thus  it 
was  written,  &c.  His  coming  forth  at  his 
nativity  was  with  mingled  circumstances 
of  humiliation  and  greatness,  of  meanness 
and  glory.  Look  at  the  parents — the  place 
— dwelling,  &c.  How  lowly,  &c.  Heark- 
en to  the  angels — see  the  star — visit  Christ 
with  the  Egyptian  sages — and  how  great, 
magnificent,  and  glorious.  Such  was  his 
birth,  and  such,  extensively,  was  to  be  the 
character  of  his  life  and  mission.  But  no- 
tice, 


III.  The  great  end  of  his  appear- 
ance, AS  SPECIFIED  IN  THE  TEXT.  There 
were  many  ends  to  be  accomplished,  but 
the  text  refers  to  the  character  he  was  to 
sustain.  He  was  to  be  ruler  in  Israel — to 
be  invested  with  power,  dignity,  regal  au- 
thority, &c.  He  came  to  be  both  a  Prince 
and  a  Saviour.  Hearken  to  his  reply  to 
Pilate  before  his  death,  John  xviii.  33,  &c. 
This  is  the  key  to  this  part  of  the  text. 
Christ's  dominion  is  in  the  souls  of  men. 
It  is  entirely  spiritual ;  it  extends  to  the 
whole  church,  which  he  hath  redeemed ; 
it  shall  endure  forever.  Believers  are  the 
subjects — the  scriptures  the  statute-books, 
(fee.''  His  is  a  rule  of  righteousness  and 
purity — of  goodness  and  mercy — grace  and 
tenderness — love  and  salvation. 

APPLICATION. 

1.  Learn  the  glory  of  Christ's  nature. 
The  blessed  Son  of  God.  Whose  goings 
forth,  &c. 

2.  The  great  design  of  his  advent.  To 
rule — to  set  up  an  empire.  He  rules  all 
whom  he  saves. 

3.  Are  we  his  subjects,  ^c.  ?  Is  he  born 
into  our  hearts  ?  Does  he  sway  his  sceptre 
of  grace  over  us,  &c.  ? 

4.  He  will  destroy  all  whom  he  docs  not 
rule. 


CHRIST'S  ADVENT  IN  THE  FLESH. 

"  But  when  the  fulness  of  the  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  mider 
the  law,  that  we  might  receive  the  adoption  of 
sons." — Gal.  iv.  4,  5. 

One  of  the  great  mysteries  of  our  reli- 
gion is  the  advent  of  the  Saviour  into  our 
world.  The  apostle  with  all  his  learning, 
gifts,  and  inspired  powers  of  mind,  ex- 
claimed, "  Great  is  the  mystery  of  godli- 
ness," &c.  This  illustrious  event  had  long 
been  predicted  and  promised :  the  earliest 
intimation  of  divine  mercy  referred  to  it, 
"  The  seed  of  the  woman,"  &c.  Jacob  in 
his  blessing  on  Judah's  tribe  had  recorded, 
"  The  sceptre  shall  not,"  «Scc.  Isaiah  had 
introduced  it  with  an  exclamation  of  won- 
der, "  Behold,  a  virgin  shall  conceive," 
&c. ;  and  anticipating  it,  he  bursts  forth, 
"  Unto  us  a  child  is  born,"  &c.  Ages  after 
ages  rolled  on,  until  at  length,  over  the 
favored  plains  of  Bethlehem  angels  hov- 


CHRIST'S  ADVENT  IN  THE  FLESH. 


77 


ered,  and  sung  to  the  shepherds,  "  Unto 
you  is  born  this  day,  in  the  city  of  David, 
Christ  the  Lord."  Our  text  refers  to  that 
day,  and  the  great  event  connected  with  it. 
Observe,  the  person  sent — the  period  speci- 
fied— the  mission  contemplated. 

I.  The  person  sent.  "  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the 
law." 

1.  The  person  was  the  Son  of  God.  An- 
gels are  sons  of  God,  so  are  all  saints,  but 
Christ  is  the  only  begotten  of  the  Father. 
The  sonship  of  the  Redeemer  has  involved 
a  controversy  which  commenced  very  early 
in  the  Christian  era,  and  is  not  yet  termi- 
nated. The  doctrine  clearly  teaches  the* 
pre-existence  of  Christ.  He  was  sent  by 
and  from  the  Father  ;  he  came  down  from 
heaven  ;  he  had  glory  with  the  Father  be- 
fore, &c.  It  is  also  evident  that  Christ 
essentially  partakes  of  the  nature  of  Deity  ; 
that  he  is  really  divine,  of  one  essence  and 
glory  with  the  Father — the  brightness  of 
his  glory,  and  the  express  image  of  his 
person  ;  "  that  he  thought  it  not  robbery," 
&c. ;  that  "  he  is  over  all,  God  blessed 
forever,"  &c.  But  the  Son  of  God  was 
sent, 

2.  Enshrined  in  our  nature.  The  divine 
glory  had  dwelt  in  the  ancient  tabernacle 
and  temple,  but  now  it  became  embodied — 
clothed  with  our  humanity — allied  by  a 
most  inexplicable  union  to  our  nature. 
Hence  the  peculiar  phraseology  of  the  text, 
"  made  of  a  woman,"  not  born  in  the  usual 
way,  of  a  woman,  but  "  made,"  "  the  seed 
of  the  woman."  "  A  virgin  shall  conceive." 
Let  us  just  read  the  inspired  account,  Luke 
i.  35.  Woman,  the  first  in  the  transgression, 
is  thus  signally  honored  in  the  divine  con- 
ception of  the  world's  Redeemer.  Thus, 
too,  the  conception  of  Christ  was  holy,  so 
that  he  was  perfectly  free  from  all  moral 
defilement  and  human  depravity. 

3.  He  toas  subject  to  the  divine  law. 
"  Made  under  the  law." 

(1.)  As  a  man  he  was  under  the  moral 
law ;  bound  by  those  precepts  of  pure 
equity  which  are  righteous,  just,  and  good. 

(2.)  As  a  Jew,  he  was  under  the  Leviti- 
cal  law,  and  bound  to  observe  its  rites,  and 
offerings,  and  sacrifices. 

(3.)  As  a  surety  for  man  he  was  obnox- 
ious to  the  curse  of  the  broken  law,  and 
exposed  to  all  its  inflictions  of  wrath.  He 
was  born  under  these,  and  lived  to  fulfil 
these,  and  thus  became  a  curse  for  us,  al- 


though actually  he  knew  no  sin.     As  to 
the  appearance  of  the  Son  of  God,  notice, 

II.  The  period  specified.  "  In  the  ful- 
ness  of  the  time." 

1.  At  the  time  selected  in  the  exercise  of 
God's  infinite  wisdom.  All  times  and  sea- 
sons were  his  ;  he  knew,  therefore,  the  best 
and  most  fitting  period  for  the  manifestation 
of  his  Son  to  take  place. 

2.  At  the  time  predicted  in  the  oracles  of 
truth.  Observe  the  celebrated  prophecy 
of  Jacob,  "  The  sceptre  shall  not  depart," 
&c..  Gen.  xlix.  10.  Now  just  at  the  time 
of  Christ's  appearance  the  civil  power  and 
authority  of  the  Jews  were  usurped  by  the 
Romans  ;  they  became  subject  to  that  great 
monarchy,  and  had  not  the  power  of  put- 
ting criminals  to  death.  So  also,  Daniel 
had  declared  that  seventy  weeks  were  de- 
termined,  &c.,  Dan.  ix.  24.  So  also  in 
Haggai,  "  The  glory  of  the  latter  house," 
&c.  Now  in  that,  Christ  taught,  wrought 
miracles,  &c.,  and  forty  years  afterwards 
it  was  destroyed. 

3.  At  the  most  appropriate  period,  for  giv- 
ing prominence  to  the  Saviour's  advent,  to 
the  nations  of  the  world  in  general. 

No  other  period  so  well  adapted.  Not 
before  the  flood — not  in  the  patriarchal 
ages — not  during  the  period  of  the  barbar- 
ism  which  generally  prevailed,  except  in 
Judea — not  during  the  conflicts  of  the  four 
great  monarchies,  but  in  the  learned  Au- 
gustan age  ;  when  the  world  was  at  peace 
— when  the  evidences  of  Christianity  could 
be  examined  by  the  learned  of  all  countries 
— when  the  apostolic  Jews  could  go  forth 
through  the  known  world,  &c. — when  the 
world  had  been  prepared  by  the  predic- 
tions, the  rites,  and  ceremonies  of  the  Jews, 
and  by  the  general  expectation  which 
seemed  universally  to  prevail — when  all 
other  systems  had  failed  to  make  men  wise, 
and  holy,  and  happy.  Observe  in  refer- 
ence to  the  advent  of  Christ, 

III.  The  mission  contemplated. 

1.  "To  redeem,''''  6zc.  Enlargement 
here  is  impossible.  Allow  me  to  cite  a  {q^j 
passages  from  the  records  of  holy  writ. 
"  The  Son  of  man  came  to  seek,"  &:c. 
"  God  so  loved  the  world,"  &c.  "  This  is 
a  faithful  saying,"  &c.  He  came  and 
"  bore  our  sins  in  his  own  body,"  &c. 
"  SuflJered,  the  just,"  &c. 

2.  To  exalt  us  to  an  adopted  sonship.  By 
sin,  we  were  outcasts,  &c.  Aliens  under 
wrath,  but  being  redeemed,  we  may  return 


78 


SKETCHES  OF  SERMONS. 


to  God,  and  become  his  children,  "  heirs  of 
God  and  joint-heirs,"  &c.  By  a  believing 
reception  of  the  Lord  Jesus  Christ,  John 
i.  12. 

APPLICATION. 

1.  Are  we  personally  interested  in  the 
blessed  advent  of  Christ  ? 

2.  Have   we    realized  the    blessing  of 
adoption  ? 

3.  Are  we  looking  for  his  second  coming  ? 


MANHOOD  OF  CHRIST. 

"  That  just  man." — Matthew  xxvii.  19. 

Nothing  is  more  self-evident  from  the 
scriptures  than  the  manhood  of  the  Re- 
deemer. It  is  explicitly  stated  by  the 
apostle,  that  God  sent  his  own  Son  into  the 
world,  made  of  a  woman,  made  under  the 
law,  &c.  Hence  also  he  often  spake  of 
himself  as  a  man,  and  as  the  Son  of  man. 
As  such  his  birth,  and  life,  and  death,  and 
resurrection,  are  all  matters  of  inspired 
narrative.  Let  us  then  consider  the  na- 
ture, the  peculiar  characteristics,  and  the 
importance  of  the  humanity  of  the  Re- 
deemer. 

L  The  nature  of  Christ's  manhood. 
We  observe, 

1.  That  he  was  not  a  man  after  the  ordi- 
nary generation  of  human  beings.  He  was 
only  the  Son  of  man  as  his  virgin  mother 
was  one  of  the  descendants  of  Adam. 
Hence  his  conception  took  place  before  the 
marriage  of  Joseph  and  Mary,  and  was 
produced  by  the  overshadowing  of  the  Holy 
Ghost.  Thus  was  fulfilled  the  prediction 
of  Isaiah,  that  a  virgin  should  conceive,  &c. 
Thus  also  the  emphasis  that  is  laid  on 
Christ  being  the  "  seed  of  the  woman." 
"Made  of  a  woman,"  &c. 

2.  Yet  he  was  a  man  in  the  fullest  sense 
of  the  term.  He  was  truly  human.  Had 
our  entire  nature.  Bone  of  our  bone.  Our 
real  brother.  Had  both  the  corporeal  and 
spiritual  parts  of  our  nature.  Not  merely 
like  unto,  or  in  the  appearance,  but  in  deed 
and  in  truth.  "  Wherefore  in  all  things  it 
behooved  him  to  be  made  like  unto  his  bre- 
thren," Heb.  ii.  1,  &c. 

3.  As  a  man  he  went  through  the  various 
stages  of  life,  and  had  the  infirmities  of  man- 
hood. He  was  born  an  infant.  Passed 
through  childhood.     Is  presented  to  us  in 


his  youth.  Arrived  at  maturity  of  years. 
As  a  man  he  was  hungry  and  thirsty,  he 
was  weary  ;  as  a  man  he  was  dejected  and 
sorrowful ;  as  a  man  he  feared,  &c. ;  as  a 
man  he  could  be  troubled,  and  tempted, 
and  perplexed,  &c.  "  Touched  with  the 
feeling  of  our  infirmities,"  &c.  Heb.  iv.  15. 
As  a  man  he  could  die  and  yield  up  the 
ghost. 

II.  Notice  the  characteristics  of  our 
Redeemer's  manhood. 

1.  He  was  a  holy  and  just  man.  In  ref- 
erence to  the  conception  it  is  written, "  there- 
fore that  holy  thing  which  shall  be  born  of 
thee,"  &LC.  Luke  i.  35.  His  whole  life 
was  pure  and  unblamable.  No  fault  was 
found  in  him  by  Pilate,  and  the  revelation 
to  him  by  his  wife  was,  that  Christ  was  a 
just  man.  He  had  neither  original  de- 
pravity nor  practical  sin,  even  guile  was 
not  found  in  his  mouth.  "  Holy,  harmless, 
and  separate  from  sinners."  In  him  God 
ever  beheld  his  own  holiness  and  truth  re- 
flected. 

2.  He  was  a  poor  and  humble  man.  Look 
at  his  immediate  parentage,  his  reputed  fa- 
ther and  real  mother.  His  first  dwelling 
a  stable,  his  cradle  a  manger.  His  aston- 
ishing exclamation,  "  The  foxes  have  holes, 
and  the  birds  of  the  air  nests,"  &c.  He 
became  "  poor,"  how  poor  the  tongue  can- 
not express.  A  servant  of  servants.  His 
tomb  was  the  property  of  another,  &;c. 

3.  He  was  a  suffering  man.  "  A  man 
of  sorrows,"  die.  Grief  was  his  portion 
.through  life.  He  came  to  mourn  and  suf- 
fer, to  agonize  and  die.  His  sufferings 
were  predicted  ;  they  are  minutely  detailed, 
and  no  griefs  were  ever  like  unto  his.  He 
came  expressly  to  suffer,  &;c.     Consider, 

III.  The  importance  of  the  humanity 
OF  Christ.     It  was  thus, 

1 .  That  he  became  our  kinsman  and  our 
brother.  It  was  necessary  that  he  should 
know  our  sinless  infirmities.  That  he 
should  have  all  the  feelings  of  our  nature, 
and  be  really  and  truly  man  with  us,  as 
he  was  divinely  God  with  God. 

2.  Thus  he  became  subject  to  the  divine 
law.  The  law  was  made  for  human  be- 
ings, it  behooved  Christ  therefore  to  be  hu- 
man that  he  might  be  liable  to  its  claims, 
and  thus  honor  all  its  holy  and  righteous 
requisitions.  Hence  it  is  written  he  was 
made  "  under  the  law." 

3.  That  he  might  present  himself  a  sacri- 
fice for  sin.     It  was  the  guilt  of  human 


EARLY  LIFE  OF  CHRIST. 


79 


nature  that  had  to  be  expiated.  It  was 
necessary  therefore  for  the  surety  and  sac- 
rifice to  have  our  nature.  Christ  thus 
could  meet  its  demands,  and  endure  its 
righteous  inflictions.  Thus  he  could  "  re- 
deem us  from  the  curse  of  the  law,  being 
made  a  curse  for  us,"  Gal.  iii.  13. 

4.  That  he  might  exalt  human  nature,  by 
introducing  it  into  the  holiest  of  all.  See 
Heb.  ii.  17,  iv.  14,  ix.  20. 

APPLICATION. 

Let  us, 

1.  Contemplate  human  nature.  In  its  ori- 
ginal excellent  state.  Debased  and  ac- 
cursed by  sin.  Exalted  in  the  manhood  of 
Jesus.  And  through  his  death,  redeemed 
and  glorified  in  heaven. 

2.  Learn  the  nearness  of  Christ  to  us. 
Our  brother.  The  Messiah  is  our  kins- 
man. We  need  not  then  be  overwhelmed 
with  fear,  or  shrink  with  horror.  We  may 
approach  and  speak  to  him. 

3.  The  claims  he  has  on  our  love,  grati- 
tude, and  obedience.  Should  we  not  love 
him  when  he  hath  so  much  loved  us,  &c. 
"  We  are  not  our  own,"  &c. 


EARLY  LIFE  OF  CHRIST. 

"  And  the  child  grew,  and  waxed  strong  in  spi- 
rit,  filled  with  wisdom :  and  the  grace  of  God  was 
upon  him." — Luke  ii.  40. 

Our  text  contains  the  sum  of  what  is  re- 
lated of  Christ  from  his  being  presented  in 
the  temple,  to  his  attaining  the  age  of 
twelve  years.  The  records  of  the  gospel 
chiefly  refer  to  his  public  life  and  ministry, 
the  work  which  he  came  especially  to  do. 
The  text  refers  us  to  four  things  in  the 
early  life  of  Christ ;  these  we  shall  briefly 
notice,  and  then  observe  his  subsequent 
history,  to  the  period  of  his  baptism.  Ob- 
serve, 

I.  The  four  things  the  text  records 
OF  the  early  history  of  Jesus.  We  are 
referred, 

1.  To  his  physical  growth.  "  The  child 
grew."  Increased  in  physical  power.  It 
is  not  improbable  that  Christ's  body  was 
free  from  disease,  even  as  his  soul  was  free 
from  pollution.  It  has  also  been  conjec- 
tured that  his  countenance  was  remarkable 
for  its  dignified  benignity.  "  He  was  fairer 
than  the  children  of  men."     But, 


2.  He  2oas  distinguished  for  an  increase 
in  mental  vigor.  "  Waxed  strong  in  spirit." 
His  faculties  enlarged  and  grew  in  mental 
power.  As  a  man  his  mind  was  as  capa- 
ble of  advancement  as  his  body.  No  doubt 
all  the  intellectual  powers  were  possessed 
by  the  Saviour  in  all  their  perfection. 

3.  For  the  fulness  of  the  spirit  of  wisdom. 
"  Filled  with  wisdom."  By  observation, 
reading,  meditation,  devotion,  his  mind  was 
filled  with  true  and  heavenly  wisdom.  No 
doubt  this  wisdom  was  peculiarly  displayed 
in  his  abhorrence  of  evil,  and  in  his  love 
of  holiness. 

4.  For  the  plenitude  of  the  divine  favor. 
"  And  the  grace  of  God  was  upon  him." 
By  grace  is  not  meant  favor  to  one  unwor- 
thy,  but  complacent  delight,  and  the  fullest 
degree  of  the  divine  approbation.  Observe 
how  in  his  subsequent  history, 

II.  These  features  in  the  character 
OF  Christ  v^^ere  evinced.  Here  too,  one 
short  paragraph  is  all  that  revelation  fur- 
nishes.    Observe, 

1 .  His  attendance  at  the  holy  festival  in 
Jerusalem.  Probably  his  first  visit.  "Three 
times  in  the  year  all  thy  males  shall  ap- 
pear before  the  Lord,"  Exodus  xxv.  17 ; 
Deut.  xvi.  16.  The  distance  from  Naza- 
reth was  seventy  miles.  Here  was  an  act 
of  pious  obedience  to  God's  ordinances,  and 
one  evidence  of  his  attachment  to  the  wor- 
ship of  his  heavenly  Father. 

2.  His  conduct  in  the  temple.  How  af- 
fecting the  narrative  of  the  return  of  his 
parents,  discovering  that  Christ  was  not 
with  them  !  Their  return  to  Jerusalem, 
their  finding  him  in  the  temple,  but  es- 
pecially the  circumstances  in  which  they 
found  him,  "sitting  in  the  midst  of  the  doc- 
tors, hearing  them,  and  asking  questions." 
Such  was  the  precocity  of  his  mind,  the 
clearness  of  his  understanding,  the  readi- 
ness of  his  answers,  and  the  solidity  of  his 
judgment,  that  all  who  heard  him  were  as- 
tonished at  him. 

3.  His  solemn  reply  to  the  interrogation 
of  his  mother.  "  Son,  why  hast  thou  dealt 
thus  with  us  ?  And  he  said,  How  is  it  that 
ye  sought  me  ?  Wist  ye  not  that  I  must 
be  about  my  Father's  business  ?"  Here  his 
responsibility  to  God  his  Father,  his  recog- 
nition of  that  responsibility,  his  earnest  de- 
sire to  meet  it  fully  and  exactly  in  all  its 
supreme  demands,  are  presented  to  our 
view.  Learn,  the  claims  of  God  are  above 
all,  and  before  all  others. 


80 


SKETCHES  OF  SERMONS. 


4.  His  obedient  sirijection  to  his  parents. 
He  came  with  his  parents  to  Nazareth,  and 
was  "  subject  to  them."  Th^re  is  no  col- 
lision of  rights  between  parents  and  God. 
Right  obedience  is  rendered  to  neither  ex- 
cept it  is  to  both.  In  the  temple  the  things 
of  God  in  all  their  grandeur  and  holy 
majesty  weighed  down  his  mind,  and  ab- 
sorbed his  heart ;  but  in  the  house  of  Jo- 
seph and  Mary,  he  was  docile,  mild,  atten- 
tive, and  obedient,  studying  their  peace, 
and  cheerfully  doing  their  will  and  plea- 
sure. Thus  Christ  became  a  pattern,  an 
example  of  filial  piety  to  the  young.  There 
can  be  no  doubt  at  this  time  too,  that  he 
toiled  with  his  hands,  assisting  Joseph  in 
the  work  of  a  carpenter.  Here  honest  toil 
and  industry  were  sanctified  by  the  con- 
duct of  the  world's  Redeemer. 

5.  Notice  the  progression  of  Christ  loth 
in  stature,  wisdom,  and  favor  with  God  and 
man,  verse  .52.  He  passed  through  every 
stage  of  childhood,  and  youth,  to  manhood. 
His  mind  enlarged  with  his  bodily  growth 
— he  grew  in  wisdom  daily.  Increasing 
in  holy,  heavenly  knowledge  and  under- 
standing. His  demeanor  was  so  exemplary, 
that  his  conduct  was  admired  by  those  who 
knew  him,  and  in  the  favor  of  the  people 
he  grew  daily.  God  also  continued  to  be- 
hold his  Son,  his  elect,  and  precious  one, 
with  increased  favor  and  delight.  Such 
was  the  early  life  of  the  blessed  Jesus. 

APPLICATION. 

1.  In  Christ  we  have  a  pattern  of  early 
piety.  Let  this  often  be  pressed  upon  the 
attention  of  the  young.  How  delightful 
this  picture  ! 

2.  Here  Ave  see  the  just  claims  of  pa- 
rents upon  their  offspring's  obedient  sub- 
jection. This  should  be  cheerful,  ready, 
constant,  and  sincere. 

3.  We  see  the  pre-eminent  claims  of 
God — "  Wist  ye  not,"  &c.  This  is  the 
grand  end  of  life,  to  serve,  and  glorify  God. 


CHRIST'S  PROPHETICAL  OFFICE. 

"  For  all  things  that  I  have  heard  of  my  Fa- 
ther  I  have  made  known  unto  you." — John  xv.  15. 

MosES  had  predicted,  nearly  1500  years 
before  the  Saviour's  advent,  that  he  should 
be  a  Prophet,  unto  whom  God  would  im- 
peratively demand  that  the  people  should 


hearken.  Numerous  are  the  representa- 
tions also  given  by  the  prophets  to  this  of- 
fice of  the  Redeemer.  Those  figures  which 
represent  Christ  as  a  star  and  as  a  sun,  to 
diffuse  light,  evidently  refer  to  his  prophet- 
ical character.  All  those  descriptions  of 
Christ  as  a  teacher,  counsellor,  messenger, 
&c.  clearly  involve  the  same  idea.  At 
the  commencement  of  his  ministry,  Jesus 
declared  that  the  Spirit  of  God  was  upon 
him  to  this  end,  and  for  this  work.  Let  us 
ascertain, 

I.  What  the  prophetical  office  im- 
plied. 

II.  Its  characteristics,  as  displayed 
IN  the  life  of  the  Redeemer. 

I.  What  the  prophetical  office  im- 
plied. It  evidently  implied  a  divine  call — 
a  divine  commission — and  divine  qualifica- 
tions. Thus  God  called  Moses,  Isaiah,  and 
Jeremiah.  Thus  he  also  sent  them  forth, 
with  express  messages  from  himself.  Thus 
he  also  qualified  them  for  their  important 
work.  Now,  Christ  in  his  prophetical  of- 
fice was, 

1.  Chosen  of  the  Father.  Hence  David 
says,  in  reference  to  the  Messiah,  "  Thou 
spakest  in  vision,  &c.  and  saidst,  I  have 
exalted  One  chosen  out  of  the  people," 
Psalm  Ixxxix.  19.  "  My  servant  whom  I 
have  chosen,"  Isaiah  xliii.  10.  Thus  the 
Jews  derided  Christ,  as  the  professed  "  cho- 
sen of  God,"  Luke  xxiii.  35.  Peter  de- 
scribes the  Redeemer  as  a  "  living  stone, 
chosen  of  God,  and  precious."  Christ  was, 
therefore,  the  object  of  the  Father's  choice, 
as  our  Prophet  and  Mediator. 

2.  He  was  commissioned  of  God.  Select- 
ed for  the  work,  and  in  the  fulness  of  the 
times,  "sent  forth  ;"  seethe  beautiful  pas- 
sage in  Isaiah,  xlii.  1,  &c.  On  his  divine 
commission  Jesus  ever  insisted,  and  laid 
great  stress.  He  said,  "  I  am  come  in  my 
Father's  name,"  &c.  "  This  is  the  work 
of  God,  that  ye  believe  on  him  whom  he 
hath  sent."  "  For  I  came  down  from 
heaven,  not  to  do  mine  own  will,  but  the 
will  of  him  who  sent  me."  See  also  John 
vi.  39,  40. 

3.  He  was  qualified  ly  the  plenteous 
anointing  of  the  Holy  Spirit.  Thus,  at  his 
baptism  the  Holy  Ghost  descended  upon 
him  ;  and  hence  he  also  said,  "  The  Spirit 
of  the  Lord  is  upon  me,  because  he  hath 
anointed  me  to  preach,"  &c.  Luke  iv.  18. 
So  also  that  striking  testimony,  "For  he 


THE  TEACHING  OF  CHRIST. 


81 


whom  God  hath  sent  speaketh  the  words  of 
God,  for  God  giveth  not  the  Spirit  by  mea- 
sure unto  him  ;"  for  it  pleased  the  Father 
that  in  Christ  should  all  fulness  dwell.  He 
had  the  continuous  unbroken  plenitude  of 
the  Spirit  dwelling  within  him.  Now  this 
qualification,  by  the  Spirit  dwelling  in  him, 
included, 

(1.)  A  spirit  of  unbounded  knowledge 
and  wisdom.  "  In  him  were  hid  all  the 
treasures,"  &c.  "  He  knew  what  was  in 
man" — he  knew  all  things — he  knew  the 
Father  and  declared  him — he  knew  all  con- 
cerning heaven  and  immortality. 

(2.)  The  spirit  of  prescience,  so  that  he 
could  clearly  perceive  the  future.  Hence 
his  numerous  predictions  respecting  Judas, 
and  Peter,  and  the  other  disciples  ;  his  pre- 
dictions of  his  own  resurrection — of  the  de- 
struction of  Jerusalem,  &c. — of  the  pros- 
perity of  his  kingdom — the  end  of  the 
world,  (fee. 

(3.)  Ability  to  preach  and  teach — to 
proclaim  God's  love,  the  way  of  mercy, 
the  remission  of  sins,  &c. — to  exhort,  en- 
treat, invite,  urge,  warn,  &;c. — to  illustrate 
the  truth,  and  apply  it  to  the  hearts  and 
consciences  of  men.  Also  to  teach  the 
true  knowledge  of  the  gospel  to  his  disci- 
ples— to  qualify  them  for  their  great  work 
— imparting  the  knowledge  and  the  power 
to  proclaim  among  men  the  unsearchable 
riches  of  divine  grace. 

II.  Observe  the  peculiar  character- 
istics OF  THE  PROPHETICAL  OFFICE,  AS  DIS- 
PLAYED IN  THE  LIFE  OF  THE  REDEEMER. 

1.  Immaculate  purity.  "  Holy,  harm- 
less," &c.  Guile  was  never  found  in  his 
mouth.     The  spotless  image  of  God. 

2.  Infallihle  wisdom.  He  could  not  err. 
His  knowledge  embraced  every  theme,  and 
that  with  the  most  positive  certainty  ;  and 
this  power  he  possessed  at  all  times.  The 
spirit  of  prophecy  abode  within  him.  No- 
tice. 

3.  The  completeness  of  his  work.  The 
revelation  of  Jesus  Christ  during  his  life,  by 
his  Spirit  on  the  apostles,  and  in  the  sub- 
lime manifestations  of  Patmos,  completed 
the  system  of  revealed  truth,  and  finished 
the  canon  of  the  scriptures.     As  such, 

4.  He  will  have  no  successor.  He  has 
furnished  the  church  with  the  oracles  of 
truth,  with  the  ordinances  of  religion,  with 
purity  of  spiritual  worship,  and  with  a  liv- 
ing ministry,  who  are  the  voice  of  Christ  to 
the  people.     How  great,  and  glorious,  and 

11 


incomparable  is   the  Prophet  of  the  New 
Testament  dispensation  ! 

APPLICATION. 

1.  It  is  our  duty  and  privilege  to  hear 
him, 

2.  To  be  enrolled  with  his  disciples. 

3.  To  hearken,  so  as  to  obey  by  the 
power  of  his  grace,  and  the  influences  of 
his  Spirit. 


THE  TEACHING  OF  CHRIST. 

"  For  he  taught  them  as  one  having  authority, 
and  not  as  the  scribes." — Matt.  vii.  29. 

One  branch  of  Christ's  prophetical  office 
was  to  communicate  sacred  instruction  to 
the  people — to  preach  the  doctrines  of  sal- 
vation, and  publish  the  love  of  his  heavenly 
Father,  to  a  lost  and  perishing  world.  With 
his  entrance  on  his  public  work,  he  began 
to  reveal  to  mankind  the  tidings  of  life  and 
immortality.  His  instructions  were  im- 
parted both  privately  to  his  own  disciples, 
and  publicly  to  the  people,  who  flocked 
around  him  to  hear  his  gracious  words. 
He  had  just  delivered  his  interesting  and 
comprehensive  sermon  on  the  Mount,  and 
it  is  graphically  written.  "  The  people 
were  astonished  at  his  doctrine,  for  he 
taught  as  one  having  authority,"  &c.  Let 
us  notice  the  subjects  he  taught,  and  how 
he  taught  them. 

I.  The  subjects  he  taught.  Now,  these 
subjects  embraced  the  whole  of  doctrinal, 
experimental,  and  practical  religion. 

1.  He  taught  the  doctrines  of  religion. 
The  existence,  purity,  goodness,  and  mercy 
of  God  ;  his  own  equality  with  the  Father ; 
the  divinity  of  the  Holy  Spirit;  man's  na- 
tural depravity  and  guilt ;  the  utter  help- 
lessness of  human  nature  ;  the  necessity  of 
holiness  of  heart  and  life.  The  doctrine  of 
spiritual  influence  to  renew,  guide,  and 
keep  to  eternal  life.  The  certainty  of 
death  —  the  solemnity  of  judgment  —  the 
eternity  of  heavenly  glory,  and  everlasting 
punishment  of  the  wicked. 

2.  He  taught  the  nature  and  necessity  ef 
experimental  religion.  That  the  seat  of  reli- 
gion was  the  heart — "The  kingdom  of  God 
is  within  you,"  &c.  That  man  must  be 
born  again — that  the  Holy  Spirit  must  dwell 
in  the  soul — that  the  essence  of  religion  is 
love — love  to  God,  and  love  to  man.     TKat 


82 


SKETCHES  OF  SERMONS. 


all  forms  are  utterly  worthless  without 
this — and  that  true  religion  is  progressive, 
even  to  eternal  life. 

3.  He  taught  the  necessity  of  j)ractical  re- 
ligion. He  stated  that  obedience  was  the 
only  evidence  of  true  discipleship — that 
such  as  obeyed  him  were  his  mother,  his 
sisters,  his  brethren.  He  enforced  the  im- 
portance of  the  law  of  equity,  demanded 
a  pious  conversation,  and  righteous  life. 
He  urged  heavenly-mindedness,  goodness, 
charity,  mercy,  &c.  "  If  ye  love  me,"  he 
said,  "  keep  my  commandments."  But  we 
inquire, 

II.    How  HE  TAUGHT  THESE  THINGS. 

1.  With  beautiful  simplicity.  Illustra- 
ting the  sublime  and  lofty  themes  of  heaven 
and  eternity  by  similes  and  parables.  He 
drew  attention  to  celestial  truths,  by  speak- 
ing of  leaven,  sweeping  the  house,  seeking 
the  straying  sheep,  sowing  seed,  fishing, 
marriage  feasts,  &c.  Hence  the  multitude, 
or  common  people,  heard  him  gladly. 

2.  With  direct  plainness.  Not  uncertain 
or  ambiguous,  as  the  responses  of  the  hea- 
then  oracles  ;  not  full  of  subtle  disquisi- 
tions, or  metaphysical  reasonings,  as  the 
Gentile  philosophers ;  not  presenting  mere 
conjectural  glosses,  or  rabbinical  fables,  as 
many  of  the  Rabbis  among  the  Jews ;  but 
he  revealed,  illustrated,  explained,  and  en- 
forced his  instructions  in  plain  and  popular 
language,  opening  the  eyes  of  the  ignorant, 
and  those  who  were  dwelling  in  the  shadow 
of  death.  How  direct  and  plain  his  sermon 
on  the  mount ! 

3.  He  7vas  a  faithful  and  earnest  teacher. 
It  was  impossible  for  him  to  be  listless  and 
lukewarm.  He  ever  had  a  deep  impression 
of  the  importance  of  the  work  pressing  upon 
him — he  ever  recognised  the  pleasure  of 
his  heavenly  Father,  and  the  value  of  souls. 
What  a  searching  specimen  of  fidelity  and 
earnestness  in  his  address  to  the  scribes 
and  Pharisees,  in  the  23d  chapter  of  Mat- 
thew ! 

4.  He  was  an  affectionate  and  tender 
teacher.  His  soul  ever  overflowed  with  com- 
passion, so  that  his  words  were  necessarily 
full  of  grace  and  pity.  Fle  rejoiced  in  the 
mercy  of  his  mission  ;  hence  how  gladly 
he  proclaimed  liberty  to  the  captive,  &c. — 
how  tender  to  the  woman  who  was  a  sinner 
— how  he  compassionated  the  infirmities  of 
his  own  disciples  !  He  did  not  break  the 
bruised  reed,  &c.  Observe  his  pathetic 
appeal  at  the  conclusion  of  his  severe  ad- 


dress to  the  hypocritical   Pharisees,  "  Oh, 
Jerusalem,"  &c.  Matt,  xxiii.  37. 

5.  He  was  a  diligent  and  persevering 
teacher.  It  is  said,  he  taught  daily  in  the 
temple.  All  places  and  occasions  were 
alike  to  him.  He  made  it  his  meat  and 
drink — he  was  ever  about  his  Father's  bu- 
siness. At  the  end  of  his  life  he  could  say, 
"  I  have  finished  the  work,"  &c.  His 
powers  and  his  moments  were  all  conse- 
crated to  God — "  I  must  work  while  it  is 
called  day,"  &c. 

6.  He  embodied  all  his  instructions  in  his 
own  blessed  example.  In  him  they  saw  his 
precepts  engraven.  His  spirit — his  con- 
versation — his  life — all  gave  force  to  the 
duties  he  urged.  Perfect  consistency,  ab- 
solute holiness,  and  infinite  goodness,  were 
ever  manifested  in  the  Preacher,  so  that  he 
presented  an  example  that  they  should  fol- 
low his  steps.  He  urged  his  counsels  by 
saying,  "  Follow  me."  "  My  sheep  hear 
my  voice."  I  need  not  say  that  he  never 
erred — that  all  he  taught  was  pure  truth, 
the  whole  truth,  and  taught  in  the  most 
perfect  manner  ;  and  he  taught  in  his  own 
name,  and  enforced  it  by  his  own  authority. 
See  this  in  Matt.  v.  28,  32,  34,  39,  44,  (fee. 
"  I  say  unto  you,"  (fee. 

APPLICATION. 

1.  True  Christians  are  Christ's  disciples. 
They  hear  him.  This  is  both  a  duty  and 
a  privilege. 

2.  Whosoever  will  not  hear  him  must 
perish.     "  How  shall  we  escape,"  (fee. 


THE  MIRACLES  OF  CHRIST. 

"  The  works  that  I  do  bear  witness  of  me." — John 
V.  36. 

So  true  was  the  text,  that  Nicodemus,  a 
ruler  of  the  Jews,  acknowledged  that  they 
knew  he  was  a  teacher  sent  from  God,  for 
no  man  could  do  the  miracles  Christ  did, 
unless  God  were  with  him.  Both  Moses 
and  the  prophets  attested  the  divinity  of 
their  calling,  by  miracles.  And  thus  also 
Jesus  referred  the  unbelieving  Jews  to  the 
works  he  did  as  bearing  unequivocal  testi- 
mony of  him.  A  miracle  has  been  defined 
an  unusual  interposition  of  providence,  a 
counteraction  or  suspension  of  the  opera- 
tions and  laws  of  nature.   A  genuine  mira- 


THE  MIRACLES  OF  CHRIST. 


83 


cle  should  also  bear  the  following  evi- 
dences. 

(1.)  That  it  should  be  palpable  to  the 
senses. 

(2.)  That  it  should  be  performed  pub- 
licly. 

(3.)  That  it  should  be  recorded  and 
made  known. 

(4.)  That  such  documents  should  be 
fairly  traceable  to  the  names  they  bear. 

(5.)  That  the  miracle  should  be  connect- 
ed with  some  important  event  or  subject  of 
instruction. 

(6.)  That  the  witnesses  of  the  miracle 
should  be  above  suspicion. 

(7.)  That  the  witnesses  should  agree  in 
their  testimony. 

Now  all  the  miracles  of  scripture  are 
capable  of  being  thus  demonstrated,  and 
especially  those  of  Christ.  These  tests 
may  be  applied  to  each  and  every  one  of 
them.  In  reference  to  Christ's  miracles, 
observe, 

I.  Their  variety.  Healing  by  a  word 
or  touch  all  kinds  of  diseases.  Restoring 
hearing  to  the  deaf — sight  to  the  blind — 
speech  to  the  dumb— feet  to  the  lame.  Re- 
moving palsies — fevers — dropsies — impo- 
tency — leprosy.  Feeding  thousands  with 
a  kw  loaves,  &c.,  expelling  demons.  Still- 
ing the  tempest.  Raising  the  dead,  &c. 
Observe, 

II.  Their  number.  Not  a  kw,  but  con- 
nected with  nearly  all  his  sermons,  several 
at  a  time.  "  And  whithersoever  he  enter- 
ed into  villages,  or  cities,  or  country,  they 
laid  the  sick  in  the  streets  and  besought 
him,  that  they  might  touch  if  it  were  but 
the  border  of  his  garment,  and  as  many  as 
touched  him  were  made  whole,"  Mark  vi. 
56.  The  miracles  of  Christ,  like  his  hea- 
venly sayings,  are  too  numberless  to  be 
recorded  within  the  compass  of  the  gospel 
history.  With  these  he  began  his  ministry, 
and  they  attested  the  greatness  of  the  suf- 
ferer at  his  crucifixion.     Observe, 

III.  The  manner  in  which  they  were 
PERFORMED.  In  his  own  name  and  by  his 
own  power.  He  acknowledged  the  Father 
and  gave  thanks,  but  exerted  his  own  pow- 
er, and  by  his  own  authority  he  effected  his 
mighty  deeds.  To  the  leper  he  said,  "  I 
will,  be  thou  clean,"  Matt.  viii.  3.  To  the 
centurion,  "  As  thou  hast  believed  so  be  it 
unto  thee,"  ver.  13.  Peter's  wife's  mother 
"he  touched,  and  the  fever  left  her,"  ver. 
14.     "  He  rebuked  the  winds  and  the  sea, 


and  they  were  still."  He  said  to  the  de- 
mons, Go,  and  they  went  out  of  the  man 
into  the  swine.  To  the  paralytic,  "  Thy 
sins  be  forgiven  thee,"  Matt.  ix.  2.  To 
the  blind  man  he  said,  "  Be  it  unto  you," 
&c.  ver.  29.  As  the  loaves  and  fishes 
passed  through  his  hand  he  multiplied  them. 
To  Lazarus  he  said,  "  Come  forth,"  thus 
evincing  that  he  had  all  power  both  in 
heaven  and  on  earth.     Observe, 

IV.  Their  publicity.  His  miracles 
were  not  wrought  in  a  corner,  not  only 
were  his  disciples  generally  present,  but 
often  also  the  multitude.  The  unbelieving 
Jews  surrounded  the  tomb  of  Lazarus. 
Several  thousands  partook  of  the  loaves 
and  fishes.  The  blind  man  who  received 
his  sight  was  examined  by  the  Jews.  Most 
of  the  subjects  of  Christ's  healing  power 
were  well  known.  Deception  then  was 
impossible.  Christ  in  all  his  instructions, 
and  conduct,  and  deeds,  was  surrounded 
by  light.  His  miracles  were  openly  per- 
formed, and  all  might  hear  and  know  for 
themselves.  His  more  private  miracles 
had,  at  least,  two  or  three  to  bear  wit- 
ness, as  in  the  case  of  the  ruler's  daugh- 
ter, besides  the  relatives  and  friends 
with  whom  the  restored  lived,  &c.  Ob- 
serve, 

V.  Their  benevolence  and  mercy. 
How  striking  the  contrast  between  the  mir- 
acles of  Christ  and  some  of  those  of  Moses 
and  the  prophets !  No  supernatural  fire 
was  called  forth  to  consume  his  adversaries. 
No  openings  of  the  earth  to  swallow  his 
enemies.  No  destructive  energy,  to  make 
ensamples  of  the  unbelieving  Jews.  Like 
himself  and  the  dispensation  he  came  to  set 
up,  they  were  all  gracious  and  merciful. 
To  heal — to  restore — to  bless — to  make 
happy — to  save.  Like  the  beams  of  the 
sun  they  were  joyous,  bright,  and  reviving. 
He  never  cursed  but  once,  and  that  a  bar- 
ren fig-tree  growing  by  the  way-side,  and 
hence  the  property  of  no  one.  To  do  good 
to  the  bodies  and  souls  of  men,  to  glorify 
his  Father,  and  to  demonstrate  his  divine 
mission  were  the  grand  designs  of  all 
Christ's  miracles. 

application. 

1.  Surely  Jesus  was  the  Son  of  God. 
Possessing  the  power  and  authority  of  Je- 
hovah. 

2.  His  mission  was  certainly  divine.  His 
works  clearly  evidence  this. 


84 


SKETCHES  OF  SERMONS. 


3.  His  power  and  willingness  to  bless  and 
save  remain  the  same. 

4.  Let  the  miserable  and  perishing  fly  to 
Christ  and  be  saved. 


THE  PRIESTHOOD  OF  CHRIST. 

"  Thou  art  a  Priest  forever  after  the  order  of 
Melchizedec." — Hebrews  vii.  21. 

In  some  particulars,  both  the  priests  and 
high-priests  typified  the  priestly  office  and 
work  of  Christ ;  but  in  other  particulars, 
Christ's  priesthood  was  essentially  different 
from  theirs,  and  had  been  most  strikingly 
typified  in  the  priesthood  of  Melchizedec. 
We  do  not  purpose  to  enter  on  the  contro- 
verted points  connected  with  Melchizedec  ; 
but  wish  to  notice  the  priesthood  of  Christ 
in  its  general  aspect,  and  then  to  consider 
it  in  its  peculiar  character  after  the  order 
of  Melchizedec.     Notice, 

I.  The  general  aspect  of  the  priest- 
hood IN  Christ.     Observe, 

1.  His  divine  appointment.  No  man 
took  that  honor  upon  himself.  To  this  of- 
fice Christ  was  destined,  and  appointed  di- 
rectly by  the  Father,  Heb.  v.  4,  &c. 

2.  His  solemn  designation.  The  priests 
of  old  were  set  apart  by  water  and  oil,  with 
various  significant  rites  and  offerings — 
Jesus  by  his  baptism,  by  the  descent  of  the 
Holy  Ghost,  and  his  own  prayer. 

3.  The  office  of  the  Priest  involved  various 
duties. 

(1.)  The  revelation  of  the  mind  of  God 
— the  explaining  of  the  Urim  and  Thum- 
mim,  and  the  ordinary  communications  of 
the  divine  will.  Christ  revealed  the  divine 
character,  perfections,  will,  and  glory,  in 
the  most  full  and  resplendent  manner — with 
noontide  light  and  meridian  splendor,  yet 
with  clearness,  distinctness,  and  simpli- 
city. 

(2.)  The  instruction  of  the  people.  The 
priests'  lips  kept  knowledge,  and  the  peo- 
ple sought  instruction  from  their  mouths ; 
but  both  of  these  features  were  especially 
associated  with  Christ's  prophetical  office. 

(3.)  The  offering  of  sacrifices  to  God. 
Now  Jesus  appeared  to  present  the  last 
great,  effectual  sacrifice  of  himself — his 
own  blood.   See  Heb.  ix.  9-14,  x.  6-12,  &c. 

(4.)  Intercession,  and  blessing  the  con- 
gregation, Heb.  ix.  24.  "If  any  man  sin, 
we  have  an  advocate,"  &c.     "  Who  ever 


liveth,"  &c.  He  is  exalted  to  bless  men, 
by  turning  them  away  from  their  iniquities, 
&c.,  and  by  the  rich  impartation  of  the 
Holy  Spirit — "  He  hath  received  gifts  for 
men,"  &c.  Now,  for  the  discharge  of 
these  holy  duties  great  were  the  qualifica- 
tions of  the  Redeemer  :  unspotted  purity — 
boundless  knowledge — treasures  of  wisdom 
— and  riches  of  mercy  and  grace.  He  was 
the  delight  of  Jehovah — the  Lord  of  angels 
— the  brother  of  mankind — and  the  Priest 
of  the  universe  !     Consider, 

II.  Christ's  priesthood  in  its  peculiar 

CHARACTER,  "  AftER  THE  ORDER  OF  MEL- 
CHIZEDEC."     Now  it  was  so, 

1 .  In  the  dignity  of  his  character.  The 
Son  of  God,  the  Prince  of  the  kings  of  the 
earth,  typified  by  the  kingly  character  of 
Melchizedec,  "  King  of  Salem,"  &c. — of 
greater  glory  than  Aaron  and  his  sons. 

2.  In  having  no  predecessor  or  successor 
in  his  office.  See  Heb.  vii.  1,  &c.  Thus 
Jesus  came  forth,  not  of  the  tribe  of  Levi 
but  of  Judah,  and  according  to  the  oath  of 
Deity,  that  he  should  be  a  Priest  forever, 
&c.  Heb.  vii.  21.  Jesus  also  abideth  a 
Priest,  not  being  made  after  a  carnal  com- 
mandment, but  after  the  power  of  an  end- 
less life.  In  reference  to  the  priests  of 
Aaron  they  were  many,  because  they  were 
not  suffered  to  continue  by  reason  of  death  ; 
but  Jesus  continueth  forever,  and  hath  an 
unchangeable  priesthood,  Heb.  vii.  23, 
24. 

3.  In  the  union  of  the  regal  with  the 
priestly  office.  Priest  of  the  most  high  God, 
and  yet  truly,  "  King  of  righteousness." 
It  had  been  predicted  by  Zechariah,  chap. 
vi.  13,  that  he  "should  be  a  Priest  upon 
his  throne  ;"  his,  is  therefore  a  royal  priest- 
hood. 

4.  In  the  virtue  and  extent  of  his  sacri- 
fice. The  Levitical  priesthood  was  limited 
to  the  tabernacle  of  Israel.  They  also 
presented  numerous  victims,  the  blood  of 
which  had  no  intrinsic  merit  in  procuring 
remission  of  sin,  or  in  purifying  the  wor- 
shipper; but  Christ's  sacrifice  embraced, 
in  its  extent  of  merit,  all  ages,  &c. — the 
whole  race  of  mankind.  "  He,  by  the 
grace  of  God,  tasted  death  for  every  man  ;" 
"  And  by  one  offering  he  hath  perfected  for 
ever  them  that  are  sanctified,"  Heb.  x. 
14. 

5.  In  the  exalted  station  in  which  his 
priestly  services  are  continued.  He  has  not 
entered  into  the  holiest  place  of  the  earthly 


THE  ROYAL  CHARACTER  OF  CHRIST. 


85 


temple  with  the  blood  of  bulls  or  of  goats, 
but  into  the  heaven  of  heavens,  the  holiest 
of  all,  where  he  has  sat  down  at  the  right 
hand  of  the  majesty  on  high,  and  where  he 
ever  liveth  to  make  intercession  for  us. 

REMARKS. 

1.  Christ  is  now  the  only  true  and  living 
Priest.  There  is  a  sense  in  which  men  are 
priests;  but  it  is  only  in  such  a  manner  as 
comprehends  within  its  range  the  whole 
family  of  God.  Believers  are  kings  and 
priests  unto  God. 

2.  There  is  only  one  great  sacrifice.  The 
Lamb  of  God,  slain  for  the  sins  of  the  world. 
Oh  !  behold  him,  and  live.  Come  to  this 
offering,  and  obtain  remission  of  sins. 

3.  There  is  only  one  intercessor.  Jesus 
is  the  one  perpetual  advocate,  and  only 
Saviour  ;  but  able  to  save  to  the  uttermost 
those  who  come  unto  God  by  him,  &c. 
Heb.  vii.  25. 


THE  ROYAL  CHARACTER  OF  CHRIST. 

"  A  King  shall  reign  and  prosper." — Jer.  xxiii.  5. 

Among  the  offices  and  works  of  Christ  it 
was  clearly  and  fully  predicted  that  he 
should  be  endowed  with  regal  dignity,  and 
that  the  government  should  be  upon  his 
shoulders.  Hence  he  is  often  styled  gov- 
ernor, ruler,  and  prince,  in  the  Jewish 
prophets  ;  one  of  these  exclaims,  "  Behold 
thy  king  cometh  unto  thee,  he  is  just,"  &c. 
Jer.  ix.  9.  And  in  the  text,  "  A  king  shall 
reign  and  prosper."  The  Jews  expected 
their  Messiah  to  be  king,  but  were  disap- 
pointed that  his  kingdom  was  not  of  this 
world.  Jesus  never  denied  that  the  dispen- 
sation he  came  to  set  up  was  a  kingdom, 
but  he  instructed  them  that  it  was  a  gracious 
and  spiritual  kingdom  ;  established  in  the 
hearts  of  his  disciples,  of  righteousness, 
peace,  and  joy  in  the  Holy  Ghost.  In  his 
divine  power  and  glory,  Christ  reigns  over 
the  universe,  but  as  the  mediator  and  Lord, 
he  reigns  over  his  universal  church.  Let 
us  observe, 

I.  Some  things  connected  with  the 
KINGSHIP  OF  Jesus  Christ. 

1.  He  was  typified  as  such.  By  Mel- 
chizedec,  David,  and  Solomon. 

2.  He  was  appointed  king  by  the  authority 
of  the  Father.     God  said  to  him,   "  Thy 


throne,  O  God,"  &c.  And  again,  "  I  have 
set  my  king  upon  my  holy  hill."  He  said 
to  him,  "  Rule  thou  in  the  midst  of  thy 
enemies."  The  Father  hath  committed  all 
rule,  and  authority,  and  judgment  to  the 
Son.  He  hath  given  all  things  into  his 
hand.  The  Father  crowned  him  with  glory 
and  honor. 

3.  He  is  the  only  king  over  his  church. 
"  Head  over  all  things."  The  "  One  Mas- 
ter," or  ruler.  He  hath  no  fellow  in  the 
government  of  his  people.  All  power  both 
in  heaven  and  earth  is  given  unto  him. 

4.  His  kingdom  embraces  his  universal 
church.  To  all  who  know  him,  believe  in 
him,  obey  him,  yielding  him  homage,  and 
loyal  affectionate  tribute,  honor  his  stat- 
utes, laws,  and  ordinances. 

IL  The  characteristics  of  the  king- 
ship OF  Christ.     We  notice, 

1.  Righteousness.  He  is  the  just  one — 
the  holy  one  of  Israel.  Hence  his  empire 
is  one  of  purity.  He  came  to  reveal  the 
way  of  righteousness,  the  principles  of 
righteousness,  the  source  of  righteousness, 
and  to  give  the  power  of  serving  him  in 
newness  of  life. 

2.  Wisdom.  He  is  the  one  "  wise  God." 
"  The  wisdom  of  God."  It  was  predicted 
of  him  that  he  should  "  deal  prudently." 
His  wisdom  involves  omniscience,  infalli- 
bility. He  knoweth  all  things  ;  treasures 
of  wisdom  and  knowledge  are  his. 

3.  Clemency.  Hence  he  holds  out  the 
sceptre  of  mercy  to  his  enemies.  He  de- 
signs their  restoration  to  allegiance  and 
bliss.  He  seeks  not  to  destroy,  he  came 
not  to  condemn  but  to  save.  His  arrows 
are  truth,  and  he  seeks  to  slay  sin,  and 
rescue  the  sinner.  Hence  his  merciful 
proclamations,  and  overtures  of  grace. 

4.  Love.  He  reigns  in  and  over  his 
people,  by  the  exercise  of  his  infinite  and 
unspeakable  love.  He  woos  and  wins  the 
soul  by  the  exhibition  of  his  love.  He 
commences  his  reign  by  shedding  his  love 
abroad  in  the  heart.  His  laws,  and  ordi- 
nances, and  requirements,  are  all  the  evi- 
dences of  his  love.  He  is  love,  and  they 
that  dwell  in  him,  dwell  in  love,  and  love 
is  the  fulfilling  of  his  laws.     Observe, 

III.  How  Christ  conducts  his  admin- 
istrations. 

1.  He  does  so  by  his  word.  This  is  his 
royal  law  ;  his  statute  book.  It  contains 
his  mind,  both  concerning  his  friends  and 


86 


SKETCHES  OF  SERMONS. 


enemies.  Here  is  the  charter  of  the  bless- 
ings and  privileges  of  his  subjects.  Here 
is  the  revelation  of  his  threatenings  to  his 
foes.  This  word  is  the  highest  source  of 
appeal,  and  nothing  in  duty,  or  ordinance, 
or  doctrine,  is  obligatory  unless  written 
here. 

2.  By  his  servants.  These  include  both 
angels  and  men  ;  the  celestial  intelligences 
are  ever  waiting  to  know  his  will,  and  do 
his  commands.  "  They  are  all  ministering 
spirits,"  &c.  His  servants  on  earth  are 
those  whom  he  qualifies  to  teach  and  pro- 
claim his  word — to  administer  the  ordi- 
nances and  edify  his  church. 

3.  By  his  Spirit.  He  has  obtained  the 
gift  of  the  Holy  Ghost ;  and  he  sends  down 
his  Spirit  to  dwell  in  the  heart,  to  instruct, 
enlighten,  sanctify,  comfort,  and  keep  unto 
eternal  life.  The  Holy  Spirit  also  quali- 
fies men  for  usefulness,  blesses  their  labors, 
and  renders  etiicient  the  means  of  grace. 
"  When  the  enemy  comes  in  like  a  flood," 
&c.     Notice, 

IV.    The  PROSPERITY  OF  HIS  REIGN.      "A 

king  shall  reign  and  prosper."  This  is  il- 
lustrated, 

1.  By  the  past.  The  early  ages  of 
Christianity;  its  rapid  diffusion  through  the 
then  known  world  ;  myriads  converted  to 
the  truth,  &c. 

2.  By  a  survey  of  the  present.  His  word 
translated  into  hundreds  of  tongues — his 
servants  proclaiming  the  gospel  in  almost 
every  nation.  Fields  white  to  the  har- 
vest. 

3.  By  the  certain  realization  of  the  future. 
Angel  flying  through  the  midst  of  heaven, 
&c.  Christ  claiming  the  heathen,  &c. 
"  North  giving  up,"  &;c.  "  The  kingdoms 
of  this  world,"  &c.  "  His  kingdom  shall 
come,  and  his  will  be  done,"  &c.  The 
whole  earth  filled  with  his  glory.  Now 
this  prosperity  is  certain  ;  it  must  come  to 
pass,  for  God  hath  spoken  it  in  covenant  to 
Christ,  and  in  promise  to  the  church. 

APPLICATION. 

1.  Are  you  Christ's  subjects?  You  are 
either  such  or  his  foes.  His  subjects  know, 
fear,  love,  and  obey  him. 

2.  He  has  proclaimed  an  amnesty  to  the 
rebellious.  "  Let  the  wicked  forsake  his 
ways,"  &c.     "As  I  live,"  &c. 

3.  The  incorrigible  he  will  destroy. 
Psalm  ii.  9,  to  the  end. 


THE  LOVE  AND  SACRIFICE  OF  CHRIST. 

"  Who  loved  me,  and  gave  himself  for  me."—  • 
Galatians  ii.  20. 

The  apostle  has  been  showing  that  by 
the  deeds  of  the  law  no  flesh  can  be  justi- 
fied :  that  the  law  was  designed  to  slay  the 
vain  hopes  of  men,  and  to  lead  them  to 
Christ,  who  is  the  end  of  the  law  for  righte- 
ousness, or  justification  to  every  one  that 
believeth.  The  law  makes  us  sensible  of 
our  lost  state,  and  works  a  death  of  all 
prospect  of  being  saved  by  it,  verse  19. 
Then  the  apostle  shows,  that  the  spiritual 
life  of  the  Christian  is  one  of  faith  on  the 
Son  of  God,  verse  20,  &c.  And  he  con- 
cludes this  description  in  the  interesting 
language  of  the  text,  "  Who,"  &;c.  Let 
us  consider, 

L  The  person  referred  to. 

n.  The  declaration  made  respectinc? 
HIM.  "  He  loved,"  &c.  And  by  way  of 
application, 

in.  The  use  we  should  make  of  it. 

I.  The  person  referred  to.  The 
blessed  person  is  spoken  of  in  verse  19  as 
Christ,  and  as  the  Son  of  God. 

1.  As  Christ.  He  was  the  anointed  of 
God  ;  called,  and  chosen,  and  qualified, 
and  sent  to  be  the  Saviour  of  the  world. 
Each  of  these  terms  is  full  of  interest. 
In  obedience  to  the  call  of  the  Father,  he 
responded,  "  Lo,  I  come  to  do  thy  will,  O 
God,"  &c.  As  the  chosen  of  God,  he  was 
the  only  being  in  the  universe  possessed  of 
every  adequate  attribute  and  qualification 
for  the  work.  Help  was  laid  on  him  that 
was  mighty,  on  one  that  was  sufficient. 
God  delighted  in  him  as  his  elect  and  be- 
loved. For  the  immediate  work  be  had  to 
perform,  God  qualified  him  by  preparing 
him  a  body,  in  which  he  should  tabernacle, 
Hebrews  x.  5.  He  was  also  anointed  with 
the  Holy  Ghost  in  all  his  unbroken  pleni- 
tude— the  Spirit  without  measure  was  given 
to  him.  Then  he  was  sent  in  the  fulness 
of  the  times,  and  he  appeared  in  the  place 
aforetime  predicted,  and  having  entered  on 
the  fulfilment  of  his  course,  he  fully  glori- 
fied his  Father  in  all  things. 

2.  Son  of  God.  As  such  he  had  the 
nature  of  the  Father — he  and  the  Father 
were  one — he  was  "  the  brightness  of  his 
glory,  and  the  express  image,"  &c.  Whoso 
saw  him  saw  the  Father.  He  was  of  one 
mind  with  the  Father — he  only  willed  what 


THE  LOVE  AND  SACRIFICE  OF  CHRIST. 


S-i 


the  Father  pleased,  so  the  Father  said,  This 
is  my  beloved  Son,  &e.  As  such  he  is  the 
most  exalted  being  in  the  universe — King 
of  kings,  and  Lord  of  lords — a  name  above 
every  name — a  throne,  &c.  All  things 
were  created  by  him  and  for  him,  &c. 
Then  consider, 

II.  The  declaration  made  :  "He  loved," 
&c.     The  text  refers  to  three  things, 

1.  The  love  of  Christ. 

2.  The  sacrifice  of  Christ,  and 

3.  The  appropriation  of  Christ. 

1.  The  love  of  Christ.  Now  the  love  of 
Christ  to  man  is  the  frequent  subject  of 
holy  scripture — it  is  the  very  life  of  the 
gospel — it  was  the  love  of  deep  compassion 
— love  of  intense  pity — a  love  which  had 
the  most  striking  difficulties  to  overcome — 
love  to  an  object  loveless,  worthless,  wrath- 
deserving,  without  a  feature  to  attract  it, 
*'  while  we  were  yet  enemies,"  &;c.,  when 
in  a  state  of  pollution,  &c.  The  dimen- 
sions of  this  love  are  beyond  description, 
the  length  goes  through  the  range  of  eter- 
nity, the  breadth  embraces  immensity,  the 
height  soars  upvvai'ds  to  the  highest  heav- 
ens, the  depth  descends  to  the  verge  of  per- 
dition. 

"  Buried  in  sorrow  and  in  sin, 
At  hell's  dark  door  we  lay." 

2.  The  sacrifice  of  Christ.  "  He  gave 
himself."  He  became  devoted  for  us.  As 
the  ram  which  Abraham  saw  in  the  solemn 
crisis — as  the  scape  goat,  over  whose  head 
the  guilt  was  confessed,  &lc. — as  the  surety, 
so  Christ  took  the  place  of  the  guilty,  and 
on  him  was  laid  the  iniquity  of  us  all.  He 
gave  himself,  it  was  his  own  act  and  deed. 
No  man  taketh  my  life,  I  have  power,  &c. 
It  was  the  free-will  offering  of  his  own  com- 
passionate soul.  He  had  been  anticipating 
it  for  ages  upon  ages,  he  longed  for  it,  &c. 
He  gave  himsef.  He  brought  not  a  meat- 
offering, a  drink-offering — he  gave  not  sil- 
ver or  gold,  but  "  himself'  his  own  soul, 
his  own  life,  his  very  all. 

(1.)  He  gave  himself  to  deep  humiliation, 
in  becoming  a  man — made  in  fashion  as  a 
man,  a  poor  man,  a  slave,  or  servant  of 
servants. 

(2.)  He  gave  himself  to  reproach,  and 
scorn,  and  indignation,  and  maltreatment ;  to 
insult,  rudeness,  contradiction,  persecution. 

(3.)  He  gave  himself  to  calumny,  ha- 
tred, a  mock  trial,  &c. 

(4.)  He  gave  himself  to  death,  even  the 
death  of  the  cross. 


(5.)  He  gave  himself  to  endure  the  out- 
pouring of  the  wrath  denounced  against 
sin — he  trod  the  wine-press,  he  took  the  cup, 
and  tasted  death  for  every  man — he  gave 
his  soul  a  living  sacrifice  for  human  guilt 
— his  heart  he  gave  in  all  the  exercise  of 
his  mission,  and  then  emptied  it  of  living 
blood,  and  shed  every  drop  of  it  for  the 
salvation  of  man.  Ye  are  not  redeemed 
with  corruptible  things,  &c.  Then  no- 
tice, 

3.  The  appropriation  of  Christ.  He  loved 
"  me,"  he  gave,  &c.     "  Me."     Let  us  see, 

(1.)  Who  may  appropriate  Christ  ?  All 
who  belong  to  our  world.  He  is  the  ap- 
pointed propitiation  for  our  sins,  and  not 
ours  only,  &c. 

All  who  have  gone  astray,  or  are  guilty 
before  God.  "  For  on  him  was  laid  the 
iniquity  of  us  all,"  he  came  to  seek  and  to 
save  sinners,  &;c. 

All  who  are  included  in  our  species, 
"  For  he  tasted  death  for  every  man."  Now 
all  in  these  several  classes  may  appropri- 
ate Christ  in  his  love  and  merits.  But  we 
ask, 

(2.)  Who  do  really  appropriate  Christ  ? 
Great  difference  between  the  may  and  the 
do.  We  know  that  many  do  not  appropri- 
ate Christ.  Some  are  ignorant  of  him, 
some  disregard  him,  the  mass  are  wrapped 
up  in  unbelief.  Many  are  satisfied  with 
hearing,  and  reading,  or  mere  profession. 
They  say.  Lord,  Lord,  &c.  Myriads  in 
their  works  denying  him,  will  not  own  his 
regal  office.  But,  thank  God,  some  can 
say  with  the  apostle,  "  He  loved  me,  and 
gave  himself  for  me.''  Those  who  have 
received  Christ  by  faith,  and  none  else  can 
say  this.  Faith  brings  the  virtue  out  of 
Christ  into  our  souls — it  makes  Christ  all 
our  own,  fills  our  souls  with  his  grace  and 
love,  realizes  what  he  is,  and  what  he  has 
done  for  us — only  faith  can  say,  "  He  loved 
me,"  "  I  live  by  the  faith,"  &c.     We  ask, 

III.    What    use  we   should  make   of 

THIS    SUBJECT  ? 

1.  It  should  fill  us  with  adoring  gratitude. 
Oh,  the  love  of  Christ  to  me  !  What  a 
subject  for  praise  and  wonder  !  The  love 
of  Christ  is  the  theme  of  every  Christian's 
rejoicing,  and  constitutes  the  song  of  the 
redeemed  in  heaven  forever. 

2.  Should  it  not  excite  fervent  love  to  him  ? 
"  We  love  him  because  he  first  loved  us," 
&c.  If  we  had  a  thousand  hearts,  he  has 
a  right  to  each  and  every  one. 


88 


SKETCHES  OF  SERMONS. 


3.  Ought  it  not  to  induce  examination  ? 
Can  we  with  holy  assurance  appropriate 
Christ — can  we  aver  our  love  to  him — the 
doom  of  those  who  love  him  not  is  fearful. 
*•  If  any  man  love  not  the  Lord  Jesus  Christ," 
&c. 

4.  We  urge  all  now  present  to  come  and 
lake  a  saving  share  in  the  love  of  Christ.  Be 
anxious  for  it,  seek  its  application,  its  in- 
ternal communication  to  your  souls. 


CHRIST'S    SACERDOTAL   PRAYER   FOR 
HIS  DISCIPLES. 

"  Father,  I  will  that  they  also,  whom  thou  hast 
given  me,  be  with  me  where  I  am  ;  that  they  may 
behold  my  glory." — John  xvii.  24. 

Our  text  is  a  part  of  our  Lord's  interces- 
sory address  to  his  Father  on  behalf  of  his 
church  and  people.  He  has  already  pray- 
ed for  those  who  were  then  his  disciples, 
and  he  now  seeks  the  especial  favor  of  his 
Father  on  all  who,  in  after  ages,  should 
believe  on  his  name.  He  prays  that  these 
may  be  one,  united  in  love,  even  as  the  Fa- 
ther and  Son  were  one.  In  our  text,  he 
prays  for  their  eternal  welfare ;  that  they 
may  be  with  him,  and  behold  his  glory. 
Consider  the  persons  to  whom  the  prayer 
refers ;  the  distinction  and  bliss  which  Christ 
solicits  for  them  ;  and  the  grounds  on  which 
they  may  rest  for  its  realization. 

I.  The  persons  tq  whom  the  prayer 
KEFERs.  Now  there  can  be  no  dispute  as 
to  the  characters  referred  to.  God  has 
given  all  believers  to  Christ,  ver.  20.  All 
others  reject  Christ.  Faith  apprehends 
Christ,  and  receives  salvation  from  him,  and 
through  him.  The  gospel  draws  the  great 
and  momentous  line  here — believing  and 
non-believing.  The  believer  is  justified, 
accepted  of  God,  and  hath  the  witness  in 
himself.  The  non-believer  is  condemned 
already,  &c.  Now  those  given  to  Christ, 
are  variously  described  according  to  the 
various  relations  of  Christ.  As  a  Shepherd, 
they  are  his  sheep.  As  a  Captain,  the  sol- 
diers of  his  cross.  As  a  Teacher,  his  dis- 
ciples. As  a  King,  his  subjects.  As  a 
Sacrifice,  the  ransomed  by  his  blood.  As 
to  his  affection  for  them,  they  are  called 
his  chosen,  his  elect,  his  precious  ones. 
But  the  radical  distinction  is  this,  they  are 
those,  who  have  exercised  faith  in  him, 
John  i.  12.  Now  as  the  redeemed  of  Christ, 
and  as  enjoying  the  blessings  of  that  re- 


demption, by  faith  in  Christ,  they  are  given 
to  Christ; — to  be  perfected  in  his  will, — to 
be  supported  by  his  grace, — kept  by  his 
power, — conformed  to  his  image,  and  final- 
ly to  be  the  Saviour's  joy  and  crown  for- 
ever.    Observe, 

II.  The  distinction  and  bliss  which 
Christ  solicits  for  them.  Now  the  prayer 
specifies, 

1.  Presence  with  Christ.  To  be  with 
Christ.  This  was  the  joy  of  the  disciples 
who  were  favored  with  his  corporeal  pre- 
sence. Sometimes  to  ecstasy  ;  but  this 
was  occasional,  limited,  and  chiefly  con- 
nected with  his  sufferings  and  abasement ; 
strictly,  this  was  Christ  with  them.  But 
the  text  refers  to  their  elevation,  to  be  with 
him  in  his  kingdom  and  glory,  the  celestial 
paradise,  his  Father's  house,  where  Paul 
longed  to  be.  His  assurance  to  his  disci- 
ples was  to  this  effect,  John  xiv.  1,  &c. 

2.  The  vision  of  Christ.  To  behold  "  his 
glory."  The  Jews  had  expected  to  see  the 
Messiah  in  worldly  glory.  The  disciples 
had  seen  his  poverty,  persecution,  sorrows, 
&;c.,  but  now,  Christ  wills  that  they  should 
behold  his  glory.  His  glory  had  been  wit- 
nessed by  Moses  and  the  Israelites,  by  Solo- 
mon and  the  devout  Jews.  It  had  been 
seen  in  resplendent  visions  by  Isaiah  and 
Ezekiel.  It  had  been  seen  by  the  three 
favored  disciples  on  Tabor.  It  was  after- 
wards seen  by  the  disciples  when  he  arose 
from  the  dead  and  ascended  into  glory  ;  by 
Paul  in  his  ecstasy  ;  by  John  in  the  vis- 
ions of  the  Apocalypse.  But  we  presume 
all  were  but  feeble  displays  to  that  which 
saints  shall  see  in  heaven — that  which  will 
be  the  beatification  of  the  redeemed  in  glory. 
As  far  as  possible,  they  will  see  his  glory 
as  the  Son  of  God— the  brightness  of  the 
Father's  grandeur  and  majesty.  They 
will  behold  his  magnificent  throne — see  his 
radiant  crown — witness  the  worship  of  the 
hosts  of  angels,  &c. — perceive  him  exer- 
cising universal  authority  and  power,  and 
receiving  universal  homage  and  praise — 
behold  him  as  the  moral  sun  of  that  vast 
temple,  the  light  and  glory  of  the  heavenly 
world.  And  in  beholding,  they  will  be  the 
recipients,  the  participators  of  the  same 
glory.  His  reflected  light  will  be  their  in- 
tellectuality, their  purity,  their  blessedness 
forever. 

III.  The  grottnds  on  which  they  may 


REST  FOR  ITS  REALIZATION. 

1 .  It  is  clearly  the  will  of  God. 


Feai 


BARABBAS  PREFERRED  TO  CHRIST. 


89 


not,  little  flock,"  &c.  God  gave  them  to 
Christ  to  be  made  meet,  and  to  be  then  re- 
ceived, &;c.  Not  his  will  that  they  should 
perish,  «Scc.  God  hath  given  to  them  eter- 
nal life,  &;e. 

2.  It  is  Christ^s  fervent  desire.  His 
prayer  is  peculiarly  emphatic.  "  I  will." 
This  is  my  ardent  desire.  As  the  Lord 
and  head  of  the  church,  it  is  his  gracious 
and  official  pleasure.  "  Him  the  Father 
heareth,"  &c.  Besides,  he  has  died  for 
this  end,  &c.  These  are  the  fruit  of  his 
passion  and  travail.  His  eternal  reward, 
&c. 

3.  Frotn  the  indwelling  of  the  Spirit  in 
their  hearts.  As  believers  they  have  the 
Spirit  of  Christ  witnessing,  sealing,  com- 
forting, inspiring  hope,  as  the  first-fruits, 
&c.  What  can  be  the  destiny  of  such  ? 
Not  perdition,  but  heaven  ;  the  living  water 
within  them  shall  spring  up,  &;c. 

APPLICATION. 

1.  How  needful  then  to  seek  conformity 
to  Christ's  holy  image  !  If  such  our  ex- 
pectations, how  holy,  vigilant,  should  we 
be !     Grace  only  can  make  us  meet,  &c. 

2.  The  unbelieving  wicked  could  not 
enjoy  the  glorious  vision  of  Christ.  It 
would  condemn,  overwhelm,  distract,  &c. 
No  reciprocity  of  feeling. 

3.  We  exhort  all  to  seek  a  spiritual  ac- 
quaintance with  Christ  now,  that  they  may 
enjoy  him  forever.  "  Sirs,  we  would  see 
Jesus,"  &c. 


BARABBAS  PREFERRED  TO  CHRIST. 

"  Then  cried  they  all  again,  saying,  Not  this 
man,  but  Barabbas.  Now  Barabbas  was  a  robber." 
— John  xviii.  40. 

It  has  been  generally  remarked,  that 
land  rugged  and  barren  on  the  surface  is 
most  distinguished  for  the  preciousness  of 
its  minerals,  and  that  valuable  ore  is  sel- 
dom found  beneath  land  that  is  rich  and 
fertile.  We  are  forcibly  struck  with  the 
contrast  which  this  presents  to  the  divine 
word.  The  word  of  God  is  rich  and  fer- 
tile in  every  part.  Its  holy  surface  con- 
tains precious  and  instructive  thoughts,  and 
within,  it  is  full  of  invaluable  treasure.  It 
is  a  deep  mine  of  pure,  and  rich,  and  ever- 
12 


la.sting  truth.  We  should  never  be  satis- 
fied, therefore,  with  the  mere  letter,  but,  by 
meditation  and  pious  study,  labor  to  ex. 
tract  the  soul  and  hidden  spirit,  which  are 
always  lost  to  the  inattentive  and  careless 
reader.  We  present  our  text  as  affording 
a  theme  in  which  these  observations  will 
be  fully  borne  out.  Look  then  at  the 
text, 

I.    As  TO  THE  HISTORICAL  FACTS  WHICH  IT 

CONTAINS.     We  have  in  the  narrative, 

1.  The  person  denominated  "this  man." 
This  was  Jesus.  A  man  in  common  with 
other  men.  Born  of  a  woman,  &c.  A  man 
especially  resembling  the  first  man,  the 
second  Adam,  Without  human  father, — 
the  perfect  image  of  the  glory  of  God.  Yet 
a  man  differing  essentially  from  all  men. 
In  his  all-mysterious  union  with  the  divine 
nature,  "  God  made  flesh,"  &c.  A  man 
entirely  for  our  sakes.  Love  to  us  caused 
him  to  assume  our  nature.  "  For  though 
he  was  rich,"  &c.  In  the  narrative  we 
have, 

2.  Barahlas.  An  outcast,  a  robber,  and 
a  murderer.  A  man  of  violence  and  blood. 
One  whose  death  seemed  necessary  for  the 
safety  of  the  state.     We  have, 

3.  A  multitude  of  persons.  "  They  all." 
Doubtless  of  all  ranks  and  grades.  Scribes, 
and  Pharisees,  and  rabbis,  and  publicans, 
and  sinners.  A  mass  of  every  sort  of  Je- 
rusalem's inhabitants.     We  have, 

4.  The  circumstances  of  each  and  all  of 
those  presented  to  us.  Jesus  in  custody, — 
Barabbas  in  prison, — and  the  occasion  when 
a  prisoner  must  be  released  according  to 
custom.  And  we  hear  only  one  cry  from 
the  multitude.  It  is,  Let  Barabbas  be  free. 
Not  this  man, — no,  let  him  be  crucified. 
"  Then  cried  they  all  again,"  &c.  Well 
might  we  pause  and  wonder,  especially  if 
we  contemplate  the  purity, — the  goodness, 
— the  sacred  character  of  Jesus,  and  the 
infamy  and  moral  degradation  of  Barabbas, 
for  Barabbas  was  a  robber.  Surely  truth 
had  left  our  earth, — surely  justice  was  ex- 
iled from  the  world.  Surely  holiness  had 
taken  an  everlasting  flight  from  the  abodes 
of  men.  Now  this  is  what  we  term  the 
surface  view  of  this  striking  text.  Let  us 
now  dig  into  this  mine  of  treasure,  and  we 
shall  observe  in  this  scene, 

II.  A  HOLY  Deity  apparently  acqui- 
escing IN  THE  UNJUST  ACCUSATION  OF  WICK- 

ED  MEN.  If  truth,  and  justice,  and  holi- 
ness  be  banished  from  the  earth,  yet  surely 


90 


SKETCHES  OF  SERMONS. 


they  dwell  on  high.  Will  not  God  thwart 
the  envy,  malice,  and  wrath  of  the  Jews  ? 
Will  he  not  rescue  his  beloved  Son  from 
those  lions  and  serpents  ?  Will  he  not  vin- 
dicate the  interests  of  righteousness  and 
goodness  before  eternity  and  heaven  ?  How 
surprised  must  have  been  the  devout  on 
earth  and  the  holy  in  heaven,  when  the 
Jews  prevailed,  and  Barabbas  was  deliv- 
ered to  his  I'l'iends,  and  Jesus  to  the  fury 
of  his  enemies  !  The  mob,  agitated  like  the 
ocean  in  a  tempest,  with  passion  and  wrath 
seize  the  holy  and  the  just,  and  put  him  to 
death.  Satan  now  has  triumphed.  Fallen 
demons  rejoice.  Hell  has  its  carnival  of 
mirth.  Christ,  though  possessing  all  power, 
submits,  and  is  led  as  a  lamb  to  the  slaugh- 
ter. And  angels,  struck  with  wonder,  gaze 
upon  the  scene.  Well  may  we  ask, 
What  meaneth  this  ?  Who  can  solve  the 
profound  problem  ?     The  gospel  does  it. 

Barabbas  is  the  representative  of  a  guilty 
world.  Sunken,  depraved,  enfettered,  con- 
demned, awaiting  the  righteous  retribution 
of  heaven.  Deserving  to  die,  and  having 
no  means  of  escaping  from  the  doom.  The 
mercy  of  God  is  higher,  deeper,  wider,  and 
longer,  than  the  guilt  of  the  sinner.  Deity 
exalts  his  mercy, — expands  his  compassion, 
and  essays  a  display  of  love  which  should 
encompass  even  the  rebel  man.  But  how 
can  it  consistently  be  manifested.  Substi- 
tution is  the  only  remedy.  The  sinner's 
nature  and  condition  must  be  assumed. 
His  wrath-exposed  condition  must  be  occu- 
pied by  another.  Who  shall  bear  the  due 
demerit  and  punishment  of  guilt.  Suffer 
"the  just  for  the  unjust,"  and  by  his  blood 
a  full,  and  free,  and  everlasting  satisfac- 
tion be  made.  Christ  the  blessed  one  was 
that  substitute.  It  had  been  predicted  of 
him  seven  hundred  rolling  years  aforetime 
that  "He  should  be  bruised  for  our  iniqui- 
ties," &c.  He  fulfilled  to  the  very  letter 
the  entire  compact,  and  his  own  benevolent 
soul  harmonized  with  the  decree  of  the 
people,  although  it  was  against  himself, 
when  they  cried,  "  Not  this  man,  but  Ba- 
rabbas." Peter  has  shown  us  this  har- 
mony, Acts  ii.  22,  23.  Do  you  not  see 
then  that  which  appears  a  vile  and  blood- 
thirsty clamor  on  the  surface  of  this  text, 
is  really  sweet  as  heavenly  music  to  the 
sinner's  ear  ?  For  if  Barabbas  be  not  spared, 
and  Jesus  delivered  up,  we  are  all  unre- 
deemed and  must  perish  forever.  While 
we  believingly  acquiesce  in  this  declara- 


tion, as  in  accordance  with  the  designs  of 
Jehovah  in  mercy  to  our  world,  yet  there 
is  another  view  in  which  this  scene  may  be 
contemplated. 

III.  We  see  in  these  clamorous  jews 

A  PERFECT  REPRESENTATION  OF  OUR  OWN 

HEARTS.  While  we  may  feel  indignant 
and  condemn  them,  the  word  and  spirit  of 
God  turn  the  condemnation  against  our- 
selves, and  say  to  each  one  present,  "Thou 
art  the  man."     We  appeal, 

1.  To  worklliness.  Is  not  worldliness  in 
compact  with  Barabbas,  a  robber  ?  Think 
of  Lot's  wife.  Think  of  the  wicked  Ge- 
hazi.  Think  of  Judas, — of  Ananias  and 
Sapphira,  and  shall  we  plead  for  it  and 
prefer  it  to  Christ  ?     We  appeal, 

2.  To  pride.  Is  not  pride  a  robber? 
Robbed  angels  of  their  glory, — man  of  his 
innocency, — unnumbered  myriads  of  salva- 
tion. It  is  that  which  God  will  abase. 
Which  impiously  tries  to  share  the  glories 
of  Jehovah.  And  yet  how  it  is  pleaded 
for  !  How  it  is  idolized  !  How  it  is  pre- 
ferred to  Christ ! 

3.  We  appeal  to  unbelief.  Is  not  unbelief  a 
robber?  There  is  the  banquet  for  the  starving, 
but  unbelief  will  not  come.  The  promise  of 
eternal  life,  but  unbelie£rejects  it.  The  open- 
ed door  of  eternal  glory,  but  unbelief  locks 
it,  and  flings  the  key  into  the  bottomless  pit. 
The  Saviour  is  at  hand  to  work  miracles 
of  grace  on  all  the  wretched,  but  unbelief 
averts  his  arm,  so  that  it  is  recorded  he  can- 
not do  many  mighty  works  there.  And  he 
retires  grieving,  "  Ye  will  not  come  unto 
me,"  &c.     We  notice, 

4.  All  sin  is  robbery.  Every  act  of  ini- 
quity is  a  Barabbas.  For  all  these  rob 
God,  and  destroy  the  soul.  It  is  the  earth- 
worm,— the  blight, — the  mildew, — the  lo- 
cust. And  yet  sin  is  cherished,  pleaded 
for,  preferred.  Declaim  not  against  the 
Jews,  but  let  every  one  smite  upon  his 
breast,  and  say,  Here  is  the  Barabbas,  the 
robber,  «Ssc. 

APPLICATION. 

1.  We  ask  then  what  view  do  you  take 
of  this  subject  ?  On  what  side  do  you  stand  ? 
For  what  plead  ye  ? 

2.  Barabbas  and  Jesus  cannot  both  be 
preferred.  One  must  die.  We  can  have 
either. 

3.  Let  the  Barabbas  of  our  hearts  be 
nailed  to  the  cross,  &c.  Die,  monster ! — 
perish,  ingrate !  &c. 


CHRIST'S  ADDRESS  TO  THE  DAUGHTERS  OF  JERUSALEM. 


91 


CHRIST'S    ADDRESS    TO    THE   DAUGH- 
TERS OF  JERUSALEM. 

"  But  Jesus  turning  unto  them  said,  Daughters 
of  Jerusalem,  weep  not  for  me,  but  weep  for  your- 
selves and  for  your  children." — Luke  xxiii.  28. 

There  is  no  subject  so  replete  with  les- 
sons of  high  moment  as  that  of  the  death  of 
Christ  Jesus.  Here  we  may  employ  all 
our  powers — here  whole  ages  might  be  ex- 
pended in  profound  meditation.  These 
are  the  things  which  angels  desire  to  look 
into — the  suiferings  of  Christ,  and  the  glory 
which  should  follow.  The  most  profound 
enigmas,  and  the  most  startling  paradoxes, 
are  met  with  here.  Look  at  the  sufferer — 
the  most  high  Son  of  God,  yet  appearing  as 
a  vile,  hated  malefactor.  Observe,  his 
sufferings  were  righteous  and  proper,  as 
the  voluntary  choice  of  the  sufferer,  in  the 
capacity  of  surety  and  redeemer,  yet  as  in- 
flicted by  men  heinous,  cruel,  and  incom- 
parably wicked.  See  the  vicissitudes  to 
which  the  great  and  the  good  are  exposed. 
Six  days  before  he  goes  from  Bethany  to 
Jerusalem  ;  a  multitude  attend  him ;  the 
air  resounds  with  joyous  acclamation  ;  ho- 
sanna  is  heard  from  thousands  of  lips,  &c. 
Now  he  is  treated  with  marked  disdain ; 
the  same  streets  witness  the  contempt,  &c.; 
the  shout  now  is,  Away  with  him !  Both 
heaven  and  earth  seem  to  have  forsaken 
him  ;  his  friends  are  all  fled  ;  he  is  hurried 
to  the  place  of  public  ignominious  execu- 
tion, as  unworthy  of  life  ;  even  Barabbas 
is  preferred  to  him.  In  this  dark,  horrid 
exhibition,  there  is  seen  one  beautiful  streak 
of  light ;  there  is  one  interesting  incident, 
which  the  evangelist  records — a  number  of 
women  who  bewailed  and  lamented  for  him. 
Tenderness  and  mercy  had  fled  from  the 
temple  and  the  priesthood — from  the  pro- 
!  fessed  pious  and  devout  of  the  Jews  ;  but  it 
still  retained  its  dwelling  in  the  hallowed 
sanctuary  of  woman's  heart;  and  these 
dared  to  feel,  and  to  groan,  and  to  lament 
loudly  as  the  sufferer  passed.  Our  text  is 
the  reply  of  our  blessed  Saviour,  "  Daugh- 
ters of  Jerusalem,  weep  not,"  &c.  He, 
doubtless,  referred  to  the  calamities  which 
ithe  unbelief  of  the  Jews  would  bring  upon 
their  nation.  The  recital  of  the  Saviour's 
sufferings  must  affect  every  heart  not  petri- 
fied by  sin.  Surely  it  is  not  wrong  to  feel, 
or  to  give  expression  to  feeling ;  but  yet 
the  address  of  Jesus  to  the  devoted  women 
iTiay  with  propriety  be  applied  to  ourselves. 


We  should  chiefly  weep  for  ourselves  and 
for  our  children.  Instead  of  weeping  for 
the  sufferings  of  Christ,  let  us  weep  with 
him  ;  let  our  sorrows  have  the  elements  of 
his  sorrow  ;  and  let  us  weep  on  account  of 
the  awful  results  which  shall  follow  to 
those  who  weep  not  at  all. 

I.  Let  us  weep  w^ith  Jesus  Christ.  We 
need  not  weep  for  him  because  he  chose  to 
suffer — because  he  was  able — because  he 
delighted.  He  longed,  &c.  It  behooved 
him,  &c.;  but,  especially,  because  he  will 
suffer  no  more.  We  now  see  Jesus  who 
humbled  himself,  &;c. ;  exalted,  &c. ;  but 
we  may  weep  with  him.  "He  was  a  man 
of  sorrows,"  &c.     Let  us  look  with  Christ, 

1 .  At  the  insulted  perfections  of  our  hea- 
venly Father.  God  formed  man  for  his 
glory,  &c. ;  but  how  sin  insults  and  de- 
spises him.  It  profanes  and  blasphemes 
his  name — it  spurns  his  righteousness — 
tramples  on  his  purity — basely  disregards 
his  goodness — returns  him  hatred  for  love 
— disbelieves  his  truth — denies  his  being, 
or  sets  up  rivals  in  senseless  idols.  Christ's 
soul  burned  with  zeal  for  his  Father's  glory. 
Marvel  not  that  his  soul  was  pierced  when 
he  beheld  the  conduct  of  sinners  towards 
him.  Do  we  revere  and  love  God  ?  then 
let  us  weep  with  Christ. 

2.  Let  us  look  with  Christ  on  the  violated 
laivs  and  government  of  heaven,  and  weep  toith 
Christ.  God's  government  is  perfect,  and 
wise,  and  good ;  but  sin  has  thrown  the 
moral  world  into  disorder.  Now  there  is 
darkness,  and  confusion,  and  war,  and  re- 
bellion, and  anarchy.  The  holy  tables  are 
broken  and  trampled  under  foot,  &.c. 
Think  how  this  must  have  affected  the 
soul  of  Jesus.  Let  us,  then,  weep  with 
him. 

3.  Let  us  look  toith  Christ  at  the  ravaging 
effects  of  sin  on  our  world.  Paradise  lost — 
a  sterile  wilderness — one  great  graveyard 
— nature  groaning — human  beings  suffer- 
ing. Could  the  sighs  of  all  who  suffer  be 
concentrated  !  could  all  the  groans  be  unit- 
ed !  could  all  the  tears  be  collected  !  Physi- 
cal torture,  mental  distraction,  moral  an- 
guish, all  the  effects  of  sin. 

4.  Let  us  contemplate,  tvith  Christ,  the  eter- 
nal effects  of  sin  on  its  votaries.  Consigning 
the  body  to  the  prison  of  the  grave,  with  a 
view  to  a  resurrection  to  shame  and  con- 
tempt— the  soul  to  the  black  abyss,  and  to 
ceaseless  tears  and  endless  pain,  &c. 
Christ  saw  all  this,  and  it  moved  him  to 


92 


SKETCHES  OF  SERMONS. 


deepest  compassion,  filled  his  soul  with  an- 
guish, &c.     But, 

II.  Let  our  sorrow  have  the  elements 
OF  HIS  SORROW.     The  sorrow  of  Jesus, 

1.  Was  holy.  It  arose  from  his  holy 
nature,  and  his  love  of  holiness.  All  sor- 
row is  not  such.  It  may  be  merely  phy- 
sical, or  the  result  of  excitement ;  but  his 
was  that  of  principle — the  pain  arising 
from  the  rectitude  of  his  nature.  Now, 
true  piety  involves  this — a  holy  indigna- 
tion  against  sin  because  it  is  sin,  &;c. 

2.  li  was  deep,  intense  sorrow.  Like  a 
mountain  it  pressed  him  down — like  a  sea 
it  swallowed  him  up  ;  billow  after  billow, 
wave  after  wave,  &c.  This  was  the  bitter 
cup  he  was  ever  drinking,  &c.  Now  our 
tears  ought  to  be  copious — our  hearts  deep- 
ly affected,  &c.  "  Rivers  of  tears  run 
down  mine  eyes,"  &;c. 

3.  It  was  compassionate  sorrow.  Dis- 
cerning between  the  sin  and  the  sinner ; 
hated  the  one  and  loved  the  other ;  filled 
his  heart,  moved  all  the  yearnings  of  his 
nature,  &c.  ;  absorbed  and  became  the 
grand  impelling  principle  of  his  life,  &c.  ; 
all  love,  all  benevolence,  &c.  Let  our 
sorrow  have  these  elements.  Let  it  not  be 
mere  indignation  at  evil,  at  the  shame  and 
degradation  sin  has  effected  ;  but  pity  and 
tenderness  to  the  poor  sinner. 

4.  It  was  embodied,  practical  sorrow.  It 
was  more  than  feeling,  it  was  expressed. 
It  influenced,  it  produced  self-denial.  Mar- 
vellous liberality — unspeakable  suffering — 
transcendent  grace.  "Ye  know  the  grace 
of  the  Lord  Jesus,"  djc.  "  He  loved  us, 
and  gave  himself  for  us."  Now,  our  sor- 
row ought  to  be  palpable.  It  should  breathe, 
and  move,  and  live,  and  labor,  and  suffer, 
&c.     We  should  weep, 

III.  On  account  of  the  results  ari- 
sing TO  those  who  weep  not  at  all. 
Here  we  may  justly  begin  for  ourselves. 
How  little  we  have  wept,  as  we  ought, 
either  for  ourselves  or  our  children.  Our 
little  love — limited  holiness — many  sins — 
often  desertion  of  Christ,  &c.  ;  yet  we  have 
been  little  affected.  Oh,  that  we  could 
but  feel  as  we  ought,  &c.  But  there  is 
one  view  of  the  Saviour's  sorrow  peculiarly 
affecting :  its  influence  on  every  human 
being  will  be  great  and  everlasting.  Its 
saving,  exalting,  and  felicitating  effects, 
and  also  its  influence  on  those  who  perish. 
In  one,  life  unto  life  ;  in  the  other,  death 
unto  death.     Christ  did  not,  could  not  suf- 


fer in  vain.  The  blood  of  Jesus  will  rest 
on  every  human  being,  either  to  cleanse  or 
deepen  his  guilt — either  to  absolve,  or  to 
sink  lower  in  punishment — either  to  raise 
to  an  equality  with  angels,  or  to  sink  lower 
than  lost  angels.  Nothing  so  terrific  to 
the  lost  as  the  groans  of  the  suffering  Jesus 
— nothing  so  awful  as  the  cross — nothing 
so  horrible  as  the  recollection  of  the  gospel. 
Oh  !  this  will  deepen  fearfully  the  suffer- 
ings  of  the  lost.  Now,  Christ  foreseeing 
the  extreme  sufferings  of  the  Jews  through 
their  sin,  he  said,  "  Weep  not  for  me,"  &c. 
Looking  as  we  do  and  ought,  into  futurity, 
in  reference  to  the  state  of  the  incorrigible, 
we  should,  indeed,  "  Weep  for  ourselves," 
&;c. 

application. 

1 .  Let  our  subject  lead  to  right  views  of 
godly  sorroto.     "  For  our  sins,"  &c. 

2.  Let  it  lead  to  deep  compassion  for  the 
perishing  heathen.  Look  at  them  physical- 
ly —  mentally  —  morally — socially — eter- 
nally.    Surely  we  must  be  affected,  &c. 

3.  Let  our  sorrow  he  genuine  and  influen- 
tial. Let  it  move  our  hands,  and  feet,  and 
hearts.  What  can  we  do  1  What  ought 
we  to  do  ?  What  will  we  do  ?  Let  us  do 
what  we  can  while  it  will  be  availing,  &c. 


THE  OPENED  FOUNTAIN. 

"  In  that  day  there  shall  be  a  fountain  opened 
to  the  house  of  David  and  to  the  inhabitants  of 
Jerusalem  for  sin  and  for  uncleanness." — Zech. 
xiii.  1. 

Zechariah  was  a  fellow-laborer  with 
Haggai,  and  materially  assisted  those  en- 
gaged in  the  erection  of  the  second  temple.'M 
He  is  styled  one  of  the  minor  prophets,  i.  e.^ 
one  whose  predictions  were  of  a  limited 
character  contrasted  with  those  of  Isaiah, 
Ezekiel,  and  Jeremiah.  But  of  the  lesser 
prophets  he  was  most  appropriately  denomi- 
nated the  sun.  His  prophecies  had  respect 
to  the  completion  of  the  second  temple,  the 
coming  of  the  Messiah,  his  sufferings  and 
death,  the  enlargement  and  prosperity  of 
his  church,  the  conversion  of  all  nations, 
and  the  millennial  glory  of  the  kingdom  of 
Christ.  Our  text  is  a  clear  and  striking 
prophecy  of  the  death  of  Jesus  as  a  pro- 
pitiation for  sin.     Notice, 

I.  The  fountain  specified.  A  foun- 
tain is  a  spring  or  well  of  water,  but  the 


THE  OPENED  FOUNTAIN 


98 


text  emplojs  tlie  term  figuratively.  It 
evidently  refers  to  the  precious  blood  of  the 
Lord  Jesus.  Jesus  compared  himself  to 
living  waters  ;  and  as  water  is  the  emblem 
of  purity,  and  is  employed  to  cleanse  and 
purify,  so  the  blood  of  Jesus  is  the  source 
of  all  purity,  and  cleanses  from  all  sin. 
But  the  figure  of  a  fountain  is  intended  to 
denote, 

1.  The  fulness  and  abundance  of  Christ's 
merits.  A  cistern  only  contains  a  limited 
quantity,  and  may  be  easily  exhausted,  but 
Christ's  merits  are  as  universal  as  the  wants 
and  misery  of  the  world.  He  is  as  the 
ocean  for  abundance,  as  the  sun,  &c. 

2.  The  continuousness  of  Christ's  merits. 
A  supply  within  itself,  ever  full  and  over- 
flowing ;  cannot  be  any  lack,  &c. 

3.  The  perpetual  purity  of  Christ's  merits. 
Much  that  is  foul  and  unclean  would  de- 
file even  a  pool  of  water,  but  a  fountain 
has  within  itself  the  means  of  purification. 
So  the  blood  of  Jesus  retains  its  immacu- 
late nature,  all  its  original  holiness  and 
efficacy,  nothing  can  defile  it  or  render  it 
in  any  degree  ineffectual. 

II.  The  opening  of  this  fountain  pre- 
dicted. "  In  that  day,"  &c.  This  foun- 
tain was, 

1.  Promissarily  opened  to  our  first  parents 
and  the  patriarchs.  To  our  first  parents 
God  promised  the  Saviour.  Abel  had  re- 
spect to  it  in  the  sacrifice  he  offered.  So  all 
the  patriarchs,  in  their  various  offerings, 
had  respect  to  this  fountain. 

2.  It  was  opened  typically  under  the  law. 
All  the  sacrifices  pointed  to  Jesus  and  his 
death.  In  victims  slain  a  voice  spake  to 
the  sinner  and  said.  See  thy  desert,  and 
see  the  type  of  him  who  shall  die  to  save 
thee. 

3.  It  was  opened  prophetically  by  the  pre- 
dictions of  holy  men,  who  testified  of  Christ. 
Thus  Isaiah  speaks  of  Jesus  as  a  lamb  led 
to  the  slaughter,  &;c.  And  to  him  gave  all 
the  prophets  witness.     Zechariah  particu- 

|larly  predicted  the  very  act  of  Christ's 
I  atoning  sacrifice,  xiii.  7,  compared  with 
!Matt.  xxvi.  31. 

4.  This  fountain  was  opened  really  when 
Christ  was  suspended  on  the  cross.  It  was 
customary  to  break  the  legs  of  crucified 
criminals  when  they  wished  to  accelerate 
their  death.  Thus  the  executioners  ap- 
proached the  bodies  of  Jesus  and  the  male- 
factors, see  John  xix.  31.  Christ's  side  is 
pierced.    How  wonderful  the  ways  of  God ! 


The  soldier  had  no  orders  to  do  it.  As  his 
act,  it  was  one  of  cruel  ferocity,  wanton 
barbarism,  but  here  was  the  finger  of  God, 
&i,c.,  verse  36,  37,  and  thus  too  was  the 
text  literally  realized,  a  fountain  was  thus 
opened,  &c.  To  this  John  afterwards  re- 
fers, 1  John  V.  6-8. 

III.  For  whom  this  fountain  v^^as  open- 
ed.    "  For  the  house  of  David,"  &c. 

First  of  all  ybr  the  Jews,  to  the  seed  of 
Abraham  according  to  God's  promise.  He 
came  first  to  his  own.  The  gospel  first 
offered  to  them.  You  will  see  the  wisdom 
and  mercy  of  this  fountain  being  first  offer- 
ed to  the  Jews. 

(1.)  Their  day  of  grace  was  ending, 
their  privileges  closing.  This  was  to  be 
the  last  great  act  of  mercy  before  their  sun 
should  set,  and  their  national  rejection  and 
woes  commence.  Oh,  there  was  infinite 
compassion  in  that  command,  "  beginning 
at  Jerusalem." 

(2.)  As  a  test  of  its  efficacy.  As  the 
Jews  possessed  more  light,  &;c.,  they  were 
the  most  deeply  guilty  ;  therefore  if  it  could 
save  the  very  murderers  of  Christ,  if  the 
merits  of  Christ's  death  were  first  offered 
to  the  conspirators,  to  the  crucifiers  of  Mes- 
siah ;  and  if  it  could  wash  out  their  stains, 
what  nation  or  people  could  doubt  its  vir- 
tue afterwards  ?  And  it  did  so.  Three 
thousand,  whom  Peter  charged  with  the 
murder  of  Christ,  came  to  it,  and  were 
cleansed  from  all  their  iniquities.     But, 

2.  It  was  to  be  opened  also  to  all  the  world. 
"  That  repentance  and  remission  of  sin," 
&c.  Hence  the  apostle  said,  "  It  was  ne- 
cessary that  the  word  of  God  should  be  first 
spoken  to  you,  but  seeing  ye  put  it  from 
you,  and  judge  yourselves  unworthy  of 
everlasting  life,  lo,  we  turn  to  the  Gentiles." 
Thus  Paul  says,  "  To  me,  who  am  less,  &c., 
was  this  grace  given,  that  I  should  preach," 
&c. ;  and  in  the  vision  of  the  Apocalypse 
the  redeemed  sing,  dsc.  Rev.  v.  9. 

IV.  The  great  design  to  be  accom- 
plished BY  the  opening  OF  THIS  FOUNTAIN. 

"  For  sin  and  uncleanness."  The  removal 
of  these  is  the  full  salvation  of  the  sinner. 

1.  He  is  guilty.  Guilty  of  sin,  exposed 
to  death.  Without  shedding  of  blood  no 
remission.  How  is  the  sinner  to  escape  ? 
by  faith  in  Christ's  blood.  "  We  have  re- 
demption in  his  blood,  the  forgiveness  of 
sin,"  &c.  The  sinner  who  trusts  in  that 
blood  shall  be  pardoned. 

2.  Man  is  defiled,  polluted.    His  nature 


94 


SKETCHES  OF  SERMONS. 


corrupt,  a  bad  head  and  a  worse  heart,  a 
polluted  spirit.  How  shall  it  be  made  holy? 
"  The  blood  of  Christ,  God's  Son,  cleans- 
eth,"  &c.  "  But  if  we  confess,"  &c.  In 
this  fountain  we  have  both  justification  and 
sanctification,  pardon  and  holiness. 

APPLICATION. 

1.  Let  the  believer  reflect  on  his  obliga- 
tions to  Christ. 

2.  Let   every   unpardoned    sinner  now 
come  to  him,  &;c.,  wash,  and  be  clean. 

3.  There  is  no  other  medium  of  pardon 
and  holiness. 


CHRIST'S  TRIUMPH  OVER  THE  PRINCE 
OF  THIS  WORLD. 

"  Now  is  the  judgment  of  this  world  ;  now  shall 
the  prince  of  this  world  be  cast  out." — John  xii.  31. 

For  this  purpose  was  the  Son  of  God 
manifested,  that  he  might  destroy  the  works 
of  the  devil.  Isaiah  saw  the  Redeemer  as 
a  mighty  commander  travelling  in  the 
greatness  of  his  strength,  with  dyed  gar- 
ments coming  from  Bozrah,  and  exulting 
in  his  omnipotence  to  save.  The  first  prom- 
ise of  a  Saviour  referred  to  the  great  truth 
that  the  "  seed  of  the  woman,"  &c.  It 
must  never  be  forgotten  that  Christ  came  to 
emancipate  as  well  as  to  ransom.  To  de- 
liver from  the  power  of  Satan  as  well  as  to 
be  the  grand  medium  of  the  love  of  God 
to  man.  Our  text  conveys  the  idea  of  a 
conflict,  and  affirms  on  which  side  victory 
should  terminate.  "  Now,"  says  Jesus, 
"is  the  judgment  of  this  world,  and  now 
shall  the  prince  of  this  world  be  cast  out." 
Consider,  then, 

I.  Satan  in  his  princely  power  and 

DOMINION. 

II.  The  certainty  of  his  discomfiture 
AND  overthrow.  "  Now  shall  the  prince," 
&c. 

III.  The  ground  on  m^hich  the  cer- 
tainty OF  this  rests.  "  Now  is  the  judg- 
ment," &c.     Contemplate, 

I.  Satan  in  his  princely  power  and 
dominion.  "The  prince  of  this  world." 
The  character,  attributes,  and  powers  of 
the  wicked  one,  are  only  incidentally  re- 
ferred to  in  the  holy  scriptures.  But  his 
titles  clearly  denote  his  fearful  and  malev- 
olent character.     He  is  described  as  a  de- 


ceiver. The  father  of  lies, — the  destroy- 
er,— the  murderer, — the  prince  of  dark- 
ness,— the  prince  of  the  power  of  the  air, — 
the  god  of  this  world.  Our  text  styles  him, 
"the  prince  of  this  world."  As  a  prince 
he  is  signalized  for  his  power — his  allies — 
his  territories.     Consider, 

1.  His  power.  Probably  clothed  with 
all  the  intellectual  grandeur  and  energy  he 
possessed  when  one  of  the  shining  host. 
The  history  of  sin  is  the  record  of  his  evil 
influence. 

2.  His  allies.  Are  of  two  kinds, — his 
fallen  compeers  called  his  angels  or  mes- 
sengers, spirits  equally  depraved — fallen — 
accursed.  His  allies  on  earth  are  wicked 
persons  who  possess  his  spirit,  and  are  com- 
mitted to  the  side  of  evil.  In  whom  he 
rules,  and  whom  as  instruments  he  employs 
in  the  cause  of  sin. 

3.  His  territory.  This  includes  the  whole 
of  our  fallen  world.  No  country  or  in- 
habited spot  where  he  has  not  his  posses- 
sions. His  spell  rests  upon  people  of  every 
color,  climate,  and  nation.  Not  one  land 
yet  freed  from  his  withering  despotism.  In 
maintaining  his  government  in  the  world  he 
employs  the  following  elements  of  evil — 
ignorance — superstition  —  pride,  and  cru- 
elty. 

(1.)  Mental  debasement  is  the  first  ele- 
ment. His  kingdom  is  the  reign  of  night 
and  darkness.  This  is  essential  to  its  du- 
ration. He  hates  all  light  and  all  know- 
ledge.  Where  he  reigns  undisturbed,  is 
the  region  of  the  shadow  of  death.  "The 
kingdom  of  darkness." 

(2.)  Superstition.  To  meet  the  internal 
craving  of  the  mind  for  some  object  of 
worship,  &c.,  he  has  invented  the  whole 
region  of  polytheism  or  idolatry,  from  the 
worship  of  senseless  idols  to  the  adoration 
of  demons. 

(3.)  Pride  is  the  third  essential  element. 
The  haughty  uplifting  of  the  mind  against 
any  superior  control.  Self-deification — 
haughtiness  of  spirit,  the  absence  of  meek- 
ness— humility,  &c. 

(4.)  Cruelty.  From  the  pride  of  the 
heart  emanate  envies,  jealousies,  strifes, 
wars,  &c.  He  steels  the  heart — petrifies — 
fills  with  hate — transforms  man  into  a  vul- 
ture— makes  him  rapacious — ferocious — 
revengeful — implacable.  Man  the  curse 
of  his  species — the  foe  of  the  world.  Now 
we  remark  Satan's  power  is  that  of  a  usurp- 
er.    He  had  seized  and  by  subtlety  de- 


CHRIST'S  TRIUMPH  OVER  THE  PRINCE  OF  THIS  WORLD. 


95 


ceived, — allured  from  allegiance — seduced, 
&c.  This  dominion  is  nearly  as  old  as  our 
world,  and  as  we  have  seen,  as  extensive 
as  the  habitations  of  our  race.  What  an 
amount  of  present  wretchedness,  misery, 
and  wo,  has  been  the  result ;  and  how  fear- 
ful the  endless  state  of  wrath  to  which  he 
has  led  millions  of  millions  every  year, 
until  hell  itself  might  have  been  supposed 
to  have  been  filled  to  overflowing !  But 
the  text  refers, 

II.  To  THE  CERTAINTY  OF  HIS  DISCOMFI- 
TURE AND  OVERTHROW.  " The  pnnce  of 
this  world  shall  be  cast  out."  Not  only 
his  territory  abridged,  and  power  circum- 
scribed, &c.,  but  totally  overthrown.  He 
shall  be  spoiled,  vanquished,  and  the  world 
freed  from  his  hellish  dominion.  He  shall 
be  cast  out,  have  no  spot  left  for  his  control 
within  our  world  ;  but  be  tried,  sentenced, 
chained,  confined,  &c.  Now  this  seems 
demanded  on  the  ground, 

1.  Of  the  divine  glory.  The  works  of 
God  shall  not  be  eternally  marred,  and  his 
creation  cursed  by  the  usurper  Satan. 
God's  wisdom  is  destined  to  counteract  the 
plans  of  the  evil  one.  His  power  to  over- 
throw his  empire.  His  goodness  to  rescue 
mankind  from  his  diabolical  grasp.  God's 
glory  demands  that  he  should  be  supreme 
over  all  his  creatures. 

2.  On  the  ground  of  the  divine  ■purposes. 
God  has  devised  a  scheme  to  do  all  this. 
He  has  set  his  heart  upon  it.  What  can 
prevent  its  realization  ?  Craft,  energy, 
combination  ?  Surely  not !  He  is  wise  in 
counsel,  he  has  said,  and  it  shall  be  done  ; 
devised,  and  he  will  accomplish  it. 

3.  On  the  ground  of  the  divine  truth.  The 
word  has  proceeded  out  of  the  divine  mouth. 
He  has  been  reiterating  it  for  nearly  six 
thousand  years.  Every  jot  and  tittle  must 
be  fulfilled.  He  has  spoken  to  his  Son  in 
solemn  covenant,  "  I  will  give  thee  the 
heathen,"  &c.  He  has  spoken  to  his  church. 
"  As  I  live,  the  knowledge  of  the  Lord  shall 
fill  the  whole  earth,"  &c.  He  will  speak 
at  the  appointed  time,  and  "  say  to  the  north, 
give  up,"  &c. 

4.  On  the  ground  of  the  victories  already 
achieved.  Every  saint  is  a  trophy,  an  in- 
stance that  the  prince  of  this  world 'is  cast 
out.  In  all  ages  he  has  had  these.  Early 
Christian  ages — our  own  country — South 
Seas,  &c.  Now  these  are  the  streaks  of 
the  morning  light,  and  are  the  prelude  of 
certain  and  universal  day.     But  observe, 


III.  The  basis  on  which  the  certainty 
OF  this  triumph  rests.  Christ  is  evident- 
ly laying  the  great  stress  of  this  on  his  own 
death.  His  hour  was  at  hand.  "Now  is 
the  judgment,"  or  crisis,  the  momentous 
period  when  the  effectual  step  shall  be 
taken.  Now  the  mighty  conflict  shall  de- 
cide that  Satan's  power  is  gone,  and  that 
this  world  shall  be  freed  from  his  direful 
reign.  Hence  the  next  verse  at  once  rati- 
fies this  view.  The  death  of  Christ  should 
be  the  concentration  of  all  the  divine  plans, 
the  key-stone  of  the  stupendous  arch,  the 
basis  of  that  kingdom  which  should  over- 
throw the  empire  of  the  devil.  Now  I  wish 
this  to  be  clearly  seen, 

1 .  By  the  death  of  Christ  a  way  was  opened 
by  which  the  apostate  sinner  might  return  to  God 
and  live.  Satan  knew  God's  hatred  to  sin, 
and  the  necessity  that  he  should  punish  it. 
He  therefore  calculated  if  he  could  but  se- 
duce, that  the  sinner  was  inevitably  lost. 
But  by  Christ  becoming  the  sacrifice,  God's 
justice  is  satisfied,  and  yet  the  sinner  may 
live.  Here  is  God's  mercy  in  Christ,  tri- 
umphing over  Satan's  malevolence.  Now 
is  the  crisis,  when  a  gracious  way  shall  be 
opened  from  the  gates  of  hell  to  the  man- 
sions of  heaven.  Every  impediment  is  to 
be  removed,  God  be  the  just  God,  and  yet 
the  justifier,  &c. 

2.  By  the  preaching  of  Christ's  death  men 
should  be  drawn  to  God.  "And  I,  if  I  be 
lifted  up,"  &c.  "  The  gospel  is  the  power 
of  God  to  salvation."  "  We  preach  Christ 
crucified,  which  is  Christ  the  wisdom  of 
God,  and  the  power  of  God,"  &:c. 

3.  By  the  death  of  Christ  ivas  obtained  the 
gift  of  the  Holy  Ghost,  who  should  renew 
men  in  the  likeness  of  God.  Here,  in  con- 
nection with  the  gospel,  we  have  the  very 
agency  of  God  for  casting  out  Satan.  The 
death  of  Christ  was  the  grand  fact  of  the 
gospel.  The  great  basis  of  the  good  news. 
Men  on  receiving  its  essential  truths,  receive 
the  remission  of  sins  and  the  life  of  the  Holy 
Ghost,  who  changes  the  mind.  Contrast 
the  influences  of  the  Holy  Ghost  with  the 
elements  of  Satan's  kingdom.  He  sancti- 
fies and  finally  makes  meet  for  eternal 
glory.  Here  ability  is  given  to  resist  the 
evil  one,  to  glorify  God,  and  to  shine  forth 
in  all  the  beauties  of  heavenly  purity. 

4.  By  the  death  of  Christ  the  prison-house 
of  the  grave  should  be  entered  and  burst  open 
to  mankind.  Satan  claimed  death  as  his 
ally,  and  the  grave  as  his  prison.    But  now 


96 


SKETCHES  OF  SERMONS. 


the  crisis  was  at  hand  when  the  Saviour, 
clothed  in  the  vestment  of  our  flesh,  should 
through  death  destroy  him  that  had  the 
power  of  death,  even  the  devil.  Here  was 
Satan's  territory  invaded.  His  fetters 
snapped,  and  a  way  of  escape  opened  for 
the  prisoners  of  hope.  "  O  death,  I  will  be 
thy  plague,"  &c. 

APPLICATION. 

Our  subject  is  adapted  to  give  right 
views, 

1.  Of  Satan  and  Ms  kingdom.  Powerful 
— formidable — dangerous. 

2.  Of  the  great  Redeemer.  Deliverer 
from  the  power  of  Satan,  &c.  And  the 
only  Deliverer. 

3.  Under  loliose  sway  do  we  live  ?  Who 
has  our  hearts — influence,  &c.  Examine 
yourselves,  &c.  "  O  Jesus,  ride  on  till 
all  are  subdued." 

4.  Are  loe  co-operators  with  Christ  in  his 
designs  of  mercy  and  love  ?  "  He  that  is  not 
with  me,"  &c.  Are  you  doing  any  thing  1 
&c.     If  so,  what? 


THE  CROSS,  AND  ITS  ATTRACTION. 

"  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draw  all  men  unto  me." — John  xii.  32. 

Our  text  directs  us  to  the  influence  of 
the  death  of  Christ,  in  bringing  men  into 
gracious  contact  with  the  Saviour.  In  the 
preceding  verse,  Christ  refers  to  his  triumph 
in  casting  out  the  prince  of  this  world. 
Both  are  essential  parts  of  our  salvation. 
We  must  be  freed  from  the  powerful  vas- 
salage of  Satan ;  but  that  is  only  half — 
we  must  be  brought  to  God,  and  become 
the  happy  adopted  children  of  his  family. 
The  state  of  man  implied  ;  the  great  event 
promised ;  and  the  glorious  consequences 
affirmed,  are  the  topics  of  our  text. 

I.  The  state  of  man  implied.  That  is, 
distance.  Mankind  are  invariably  described 
as  afar  off".  Now  that  is  true,  of  course, 
only  in  a  moral  or  spiritual  sense ;  for 
Christ,  in  the  omnipresence  of  his  divine 
nature,  is  in  all,  and  above  all,  and  through 
all.  Sinners,  in  their  unregenerate  state, 
are  represented  as  foreigners — aliens — out- 
casts— ready  to  perish — dwelling  in  the  re- 
gion of  death — lost.  This  is  described  un- 
der the  similitude  of  the  wandering  sheep, 
the  wretched  prodigal,  &;c.     Several  pas- 


sages of  the  divine  word  speak  with  great 
emphasis  on  this  subject — "  All  we,  like 
sheep,  have  gone  astray,"  &c.  There  is 
a  perfect  contrast  in  mankind,  and  in  the 
character  of  the  blessed  Saviour.  He  is 
pure — they  defiled  ;  he  is  harmless — ^they 
guilty  ;  he  approved — they  condemned  ; 
he  the  reflection  of  God's  likeness — they 
are  of  their  father,  the  devil  ;  he  delights 
in  holiness  and  goodness — they  in  iniquity 
and  evil ;  he  is  wise,  true,  and  benevolent; 
they  ignorant,  deceived,  hateful,  and  hating 
one  another,  without  Christ,  and  without 
God  in  the  world.  Now  this  is  both  a  state 
of  guilt  and  misery.  Man  has  destroyed 
himself — freely  strayed  from  God — forsak- 
en the  fountain  of  living  waters,  «Sfc.  Their 
misery  is  internal  restlessness  and  fear, 
and  finally,  condemnation  and  wrath.  This 
is  the  state  of  man  implied.     Notice, 

II.  The  great  event  promised.  "  And 
I,  if  I  be  lifted  up."  Christ  clearly  refers 
to  his  death.  "  As  Moses  lifted  up  the  ser- 
pent," &c.  Christ  does  not  speak  as  though 
it  were  uncertain  or  contingent ;  he  had  it 
all  in  view.  This  was  the  crisis  or  judg- 
ment of  the  preceding  verse.  Now,  in  this 
event  observe, 

1 .  It  had  been  clearly  foretold.  Not  only 
the  death  itself,  but  the  manner  of  the  death; 
see  Deut.  xxi.  22  ;  Gal.  iii.  13.  Now,  the 
erection  of  the  brazen  serpent  also  typified 
it  in  the  most  striking  manner.  "  Even  so 
must  the  Son  of  man,"  &,c. 

2.  It  was  connected  with  the  deepest  igno- 
miny and  debasement  Only  the  very  vilest 
of  malefactors  suffered  this  death  ;  so  that 
Christ  could  not  stoop  lower  than  this.  "  He 
humbled  himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross,"  &c. 

3 .  It  was  peculiarly  public,  and,  therefore, 
capable  of  universal  establishment.  He  died 
in  the  most  public  manner.  The  sentence 
of  the  Roman  governor  is  passed — the  fact 
is  recorded — no  event  of  ancient  times  ca- 
pable of  more  full  corroboration.  The  time, 
and  the  place,  and  the  manner,  all  adapted 
to  render  it  notorious  and  indelible  to  the 
latest  posterity.  Jews  and  Gentiles,  the 
Roman  authorities,  are  all  at  hand  if  the 
deed  is  doubted.     Observe, 

4.  It  ivas  an  act  of  self-devotedness  on 
the  part  of  the  Saviour.  Possessing  infinite 
power  within  himself,  he  could  say,  no  man 
taketh  away  my  life,  &c.  "  I  have  power 
to  lay  down  my  life,"  &c.  He  was  freely 
passive  in  the  hands  of  his  enemies.     He 


PILATE  AND  JESUS. 


97 


could  have  escaped,  or  have  discomfited, 
(fee.  But  for  this  great  end  he  was  born — 
he  had  this  ever  in  prospect — he  even 
longed  for  it.  "  I  have  a  baptism  to  be 
baptized  with,"  &:c. ;  and,  though  his  hu- 
manity seemed  to  shrink  at  the  last  from  it, 
yet,  when  he  had  prayed,  he  was  delivered 
from  that  fear,  and  he  said  to  those  who 
came  to  arrest  him,  "  Here  am  I."  He 
laid  down  his  life  on  the  cross — yielded  it 
up  as  an  act  of  devotedness  to  the  eternal 
interests  of  our  world.  When  he  had  re- 
ceived the  vinegar,  "he  cried  with  a  loud 
voice,  and  gave  up  the  ghost."  Consider, 
III.  The  glorious  consequences  af- 
firmed. "  I  will  draw  all,"  &c.  Now, 
this  influence  of  the  Saviour's  death  is  re- 
ferred to,  as, 

1.  Attractive.  "I  will  draw."  Now, 
as  an  event  it  was  calculated  to  draw  the 
attention  of  mankind  to  it.  The  character 
of  the  sufferer — his  miraculous  fame — mar- 
vellous patience — the  phenomena  at  his 
death,  &c.  So  we  find  it.  Josephus,  the 
Jewish  historian,  particularly  refers  to  it ; 
so  pagan  writers ;  but  the  attraction  re- 
ferred to,  is  that  of  moral  or  gracious  at- 
traction. It  should  bring  men  to  Christ ; 
those  afar  off,  &c.  ;  those  haters,  &c.  of 
Christ.  It  should  attract  the  hearts  and 
consciences  of  men — influence  their  lives 
and  conduct.  The  idea  is  that  of  persua- 
sion, not  of  terror — not  force,  &c.  "  The 
law  was  given  by  Moses,"  &c.,  under  cir- 
cumstances of  extreme  terror,  but  the  gos- 
pel should  win,  &c.  We  see  this  exempli- 
fied in  the  sermon  of  Peter  on  the  day  of 
Pentecost,  and  the  apostles  in  their  first 
ministrations  of  peace  and  mercy.  Christ 
crucified  is  the  most  marvellous  display  of 
love  to  the  world — the  embodiment  of  infi- 
nite grace,  &c.  Nothing  can  melt  if  this 
fails.  "  Herein  is  love,"  &c.  "  See  there 
my  Lord  upon  the  tree,"  &c.  "  They 
shall  look  on  him  they  have  pierced,"  &;c. 
This  influence, 

2.  Is  elevating.     "  I  will  draw  to  me." 
(1.)  To  my  cross,  as  the  ground  of  hope 

and  glory. 

(2.)  Crucifixion  with  me.  Elevation 
above  the  world.  The  grace  of  God  ex- 
alts. 

(3.)  To  Christ  in  heaven  as  the  object  of 
our  love.     "  Set  your  affections,"  &c. 

(4.)  And,  finally,  to  the  enjoyment  of 
Christ  in  his  glory. 

3.  This  influence    is  to   he    universal.  > 

13 


There  is  to  be  nothing  restricted  in  it — not 
with  Judaism  for  one  nation,  but  for  all 
people.  It  shall  aflfect  all — Saviour  of  all, 
and  finally  triumph  over  all,  and  be  the 
instrument  of  erecting  Christ's  kingdom 
from  shore  to  shore,  &c.  Diffuse  Chris- 
tianity throughout  the  world,  &c. 

APPLICATION. 

1.  Observe,  the  cross  alone  can  save  the 
sinner.  "  God  forbid  that  I  should  glory, 
save  in  the  cross."  Here  is  the  one  reme- 
dy for  a  world's  sin  and  misery. 

2.  It  saves,  by  draimng  to  Christ.  We 
must  come  to  him,  &c.  Misery  and  death 
in  distance  from  him. 

3.  The  church  must  keep  Christ  lifted  up. 

"  'Tis  aSl  our  business  here  below,"  &c. 

4.  The  world's  moral  destiny  rests  upon 
this.  Never  failed — never  can,  &c. — 
"  Christ  the  power  of  God,"  &c. 


PILATE   AND  JESUS. 

"  When  Pilate  saw  that  he  could  prevail  noth 
ing,  but  that  rather  a  tumult  was  made,  he  took 
water,  and  washed  his  hands  before  the  multitude, 
saying,  I  am  innocent  of  the  blood  of  this  just  per- 
son ;  see  ye  to  it.  Then  answered  all  the  people 
and  said,  His  blood  be  on  us,  and  on  our  children." 
— Matt,  xxvii.  24. 

History  presents  no  events  at  all  com- 
parable in  importance  to  the  sufferings,  trial, 
and  death  of  Jesus.  This  is  of  necessity 
true,  if  you  consider  the  dignity  of  the  Sa- 
viour, the  intensity  of  his  sorrows,  and  the 
grand  atoning  design  of  his  death.  In  mat- 
ters so  truly  momentous,  we  should  not 
overlook  any  incident,  however  apparently 
trivial  in  its  character;  for  every  event 
must  be  considered  as  a  connective  link  in 
the  great  transactions  which  the  Messiah 
came  to  accomplish.  Our  text  relates  to 
that  part  of  the  Saviour's  life  when  brought 
before  Pilate,  and  the  course  that  Pilate 
adopted  on  the  occasion.  At  this  time  Pa- 
lestine was  subject  to  the  Roman  power,  and 
Pilate  was  the  viceroy,  or  procurator,  under 
the  Emperor  Tiberias.  His  character  is 
represented  by  the  historian  as  being  pecu- 
liarly base,  sordid,  and  oppressive.  He 
greatly  excited  the  enmity  of  the  Jews  by 
his  obnoxious  conduct,  especially  in  intro- 
ducing  effigies  of  Caesar,  to  which  he  re- 
quired the  Jews  to  yield  almost  the  homage 
of  divine  worship.     At  one  time  it  is  relaU 


98 


SKETCHES  OF  SERMONS. 


ed  by  Josephus,*  that  he  commanded  the  sol- 
diers to  put  to  the  sword  a  number  of  Jews 
for  resisting  his  oppressive  enactments.  It 
is  to  this,  probably,  Christ  referred,  when 
speaking  of  the  Galileans,  whose  blood  Pi- 
late mingled  with  their  sacrifices,  Luke 
xiii.  1.  Our  text  introduces  him  to  our 
notice  as  the  judge  by  whom  the  anointed 
of  God  is  to  be  condemned  to  die.     Let  us, 

I.  Contrast  the  judge  with  the  pris- 
oner. How  different  to  ordinary  cases ! 
Usually  the  culprit  is  of  the  lower  and 
baser  class,  and  the  judge  one  who  has 
been  exalted,  on  account  of  his  integrity 
and  worth,  to  the  judicial  station.  But  here 
the  judge  was  a  pagan — an  oppressor — sor- 
did, vain,  and  ambitious.  Look  at  the  pris- 
oner. Think  of  his  divine  majesty — the 
Son  of  God — the  Holy  One  of  Israel.  His 
spotless  integrity — his  boundless  benevo- 
lence— his  merciful  mission.  He  came  to 
enlighten,  to  emancipate,  to  bless,  to  re- 
deem. 

"  Blessings  abound  where'er  he  reigns  ; 
The  prisoner  leaps  to  lose  his  chains  ; 
The  weary  find  eternal  rest, 
And  all  the  sons  of  want  are  blest." 

Pilate  was  the  worst  of  judges — Christ  the 
Prince  of  peace  ;  Pilate  sordid — Jesus  over- 
flowing with  generosity  ;  Pilate  a  curse  to 
the  people — Jesus  the  blessing  of  the  wretch- 
ed ;  Pilate,  whose  name  is  handed  down  as 
execrable  to  posterity — Christ,  whose  name 
will  endure  forever. 

II.  Contrast  Pilate  with  the  Jews. 
Odious  as  Pilate  appears,  yet  he  rises  in 
the  scale  of  comparative  excellence  when 
contrasted  with  the  Jews.  The  Jews  had 
superior  light.  They  had  the  writings  of 
Moses  and  the  prophets  ;  they  were  ex- 
pecting a  Saviour ;  they  had  heard  and 
seen  the  teaching  and  miracles  of  Christ. 
In  these,  how  elevated  above  Pilate  in  their 
privileges  ;  yet  how  they  sink  beneath  the 
Roman  governor  !  They  hate  Christ  with- 
out a  cause — they  enviously  refuse  to  ac- 
knowledge his  righteousness  and  excel- 
lencies— they  basely  bear  false  witness  to 
convict  him — they  madly  clamor  for  his  life. 
With  insatiable  ferocity  they  persevere,  un- 
til they  obtain  his  condemnation  ;  with  un- 
paralleled presumption  they  cry  for  his 
blood — the  blood  of  the  Holy  One — to  rest 
upon  them  and  their  children.  In  the  midst 
of  this,  Pilate  adopted  the  following  course 
to  deliver  Christ  from  their  hands  : — He 
publicly  declares  the  innocency  of  Jesus — 


"  I  find  no  fault  in  him  at  all."  He  sends 
him  to  Herod,  that  he  may  be  freed  from 
the  responsibility  of  condemning  a  just  man. 
He  wishes  Christ  to  be  the  object  of  their 
national  clemency,  and  hence  proposes  that 
Barabbas  should  die,  and  Christ  be  set  at 
liberty.  He  endeavors  to  save  his  life,  by 
delivering  Christ  rather  to  be  scourged, 
thinking  thus  to  excite  their  pity  and  com- 
miseration. He  finally,  when  all  other 
expedients  fail,  takes  water,  &ic.  This  act 
was  strikingly  public,  and  in  accordance 
with  a  Jewish  rite  established  by  the  found- 
er of  that  dispensation,  Deut.  xxi.  1,  &c. 
Now,  in  all  this  we  see  how  superior  even 
Pilate  was  to  the  envious  and  wicked  Jews. 
But, 

III.  We  will  contrast  Pilate  with 
HIMSELF.  We  have  heard  his  attestation 
of  Christ's  innocence — we  have  seen  his 
expedients  to  save  him — we  have  witnessed 
his  public  refusal  to  be  accountable  for  his 
death  ;  yet,  after  all,  he  yielded.  He  de- 
livers him  to  death  ;  he  gives  authority  for 
the  cross  to  be  the  instrument  of  death  ;  he 
gives  orders  to  the  executioners — to  the 
soldiery  ;  and,  whatever  Pilate  may  think, 
or  feel,  or  say,  or  do,  Jesus  dies  by  his  ju- 
dicial authority.  On  the  side  of  Christ  was 
enlisted — the  understanding  of  Pilate — the 
judgment  of  Pilate — the  conscience  of  Pi- 
late ;  but,  on  the  side  of  the  Jews,  and 
against  Christ,  were  the  passions  of  Pilate 
— his  love  of  fame — his  disregard  of  jus- 
tice— his  violation  of  truth.  In  this  act 
of  Pilate,  however,  observe, 

1.  It  acconiplished  the  types  and  prophe- 
cies of  scripture.  The  passage  I  have  read 
— the  whole  ceremonial  law  was  fulfilled 
in  Christ.  It  had  been  predicted  how  Christ 
should  be  scorned,  falsely  accused,  and 
condemned. 

2.  It  established  the  righteousness  of  the 
Saviour.  We  have  now  two  evidences  of 
Christ's  moral  excellency  :  the  testimony 
of  his  friends  and  disciples,  even  of  the 
apostate  Judas ;  also  of  the  judge  on  his 
trial,  "  I  find  no  fault  at  all."  "  I  am 
innocent  of  the  blood  of  this  just  man." 

3 .  It  ratified  the  condemriation  of  the  Jews. 
Thus  Providence  allowed  the  Jews  to  fill 
up  tlie  measure  of  their  iniquity.  To  ex- 
hibit their  hypocrisy,  avarice  ;  to  their  cru- 
elty to  prophets  and  unbelief,  they  now 
added  the  murder  of  the  Son  of  God. 
"  This  is  the  heir,  come  and  let  us  kill 
him,"  &;c. 


THE  CRUCIFIXION. 


99 


APPLICATION. 

What  do  we  learn  ? 

1 .  The  infatuation  of  a  deceived  conscience. 
Conscience  strove,  spake,  and  wrought  with- 
in Pilate  ;  but  he  blinded  it,  silenced  it,  and 
soothed  it  into  quiescence.  How  ?  By  the 
water  washing  his  hands,  &c.  How  futile, 
foolish,  vain  !  How  many  are  thus  guilty, 
by  placing  religious  rites  and  forms  in  the 
place  of  practical  religion,  &c.  ;  by  death- 
bed confession  ;  by  legacies,  &c. 

2.  Unrepented  sins  will  eventually  ruin 
their  victims.  Thus  Pilate,  three  years 
after  the  death  of  Christ,  was  deposed  for 
cruelty  and  banished,  and,  in  horror  and 
wretchedness,  committed  suicide.  Thus 
the  Jews,  also,  had  their  prayer  answered, 
'•  Let  his  blood,"  &;c.  So  all  impenitent 
sinners. 

3.  There  is  a  fountain  open  for  all  sin 
and  sinners.  Oh,  every  one  come  to  it  now, 
and  wash,  and  be  clean. 


THE  CRUCIFIXION. 

"  And  when  they  were  come  to  the  place  which 
is  called  Calvary,  there  they  crucified  him." — Luke 
xxiii.  33. 

Christ  crucified  is  the  grand  theme  of 
the  Christian  ministry  ;  the  great  apostle  of 
the  Gentiles  ever  preached  this,  avowed  his 
determination  to  know  nothinj;  else  amonof 
men,  nor  to  glory  in  any  thing,  save  the 
cross  of  Christ.  Condemned  indeed  should 
we  feel  if  this  subject  should  only  be  pub- 
lished on  that  one  day  in  the  year,  which 
Christians,  in  past  ages,  have  fixed  upon, 
for  the  more  direct  celebration  of  the  death 
of  the  Redeemer.  All  the  discourses  of 
the  year  must  derive  their  power  and  glory 
from  this  subject  ;  and  the  daily  theme  of 
our  meditation  must  be  the  work  of  Jesus, 
"  who  loved  me  and  gave  himself  for  me." 
We  may,  however,  on  this  occasion,  dwell 
more  particularly  on  the  literal  facts  asso- 
ciated with  the  death  of  Christ.  The  text 
furnishes  us  with  three  striking  particu- 
lars. 

I.  The  nature  of  Christ's  death, 
"  He  was  crucified."  Crucifixion  was  a 
Roman  punishment,  and  was  never  inflict- 
ed but  upon  the  most  debased  characters, 
the  most  aggravated  offenders ;  it  was, 
therefore,  ever  associated  with  the  deepest 
infamy. 


1 .  It  was  generally  preceded  by  scourg- 
ing. This  was  often  so  severe  that  the  vic- 
tim died  beneath  the  horrid  lash.  Our 
Redeemer  was  thus  scourged — he  was 
bound  to  a  pillar — exposed  to  the  derision 
of  the  multitude,  and  long  furrows  vvere 
made  on  his  sacred  back. 

2.  The  criminal  bore  his  own  cross.  This 
was  done  to  exhibit  the  justice  of  the  sen- 
tence, that  he  had  brought  the  misery  upon 
himself  by  his  own  crimes.  How  inappli- 
cable  to  Christ !  Pilate  found  no  fault  in 
him,  yet  he  bore  the  cross  and  despised  the 
shame.  You  remember  that  when  Christ 
could  bear  it  no  further,  Simon  of  Cyrene 
was  compelled  to  carry  it  to  Calvary  ;  and 
in  this,  he  was  a  type  of  every  disciple  of 
Jesus, 

"  Shall  Simon  bear  the  cross  aloue, 
And  all  the  rest  go  free  ?" 

3.  In  crucifixion.,  the  criminal  was  nailed 
to  the  wood,  and  then  suspended  on  the  cross. 
Large  nails  were  driven  through  the  hands 
and  feet,  and  thus  the  body  was  left  to  en- 
dure all  the  agony  arising  from  the  torn 
and  bleeding  wounds.  Thus  it  was  with 
Jesus  ;  those  feet  which  had  traversed  Ju- 
dea  on  errands  of  mercy,  and  those  hands 
which  had  so  oflen  been  opened  lo  bless  the 
people,  were  now  cruelly  nailed  to  the  ac- 
cursed  tree. 

4.  A  stupjfying  draught  was  generally 
given  to  the  sufferer.  This  was  composed 
of  medicated  wine  and  myrrh,  and  was  in- 
tended to  intoxicate,  so  as  to  render  the  suf- 
ferer less  sensible  of  pain,  see  Mark  xv. 
23  ;  this  Christ  refused  ;  he  would  not  allow 
his  holy  mind  to  be  disturbed  by  the  stupi- 
fying  potion. 

5.  Crucifixion  was  an  exceedingly  lingering 
death,  but  was  sometimes  accelerated  by  other 
means.  When  nailed  to  the  cross  a  guard 
was  placed  to  watch  the  sufferer  till  he  ex- 
pired, which  was  not  on  some  occasions  for 
days.  Death  was  hastened  sometimes  by 
suffocation,  or  by  breaking  the  limbs  of 
the  victim.  You  remember  in  Christ's 
case,  that  before  the  executioners  came  to 
do  this,  he  had  cried  with  a  "  loud  voice 
and  given  up  the  ghost."  But  to  make 
sure  of  his  death,  a  soldier  thrust  his  spear 
into  the  Saviour's  side,  from  which  flowed 
blood  and  water.  Such  was  the  nature  of 
the  death  of  Jesus.     Notice, 

n.  The  place  of  his  death.  "Cal- 
vary."    Sometimes  called  Golgotha,  which 


100 


SKETCHES  OF  SERMONS. 


signifies  the  place  of  skulls.  It  was  the 
place  of  execution — the  hill  of  infamy. 
Around  the  spot  were  scattered  the  bones 
of  criminals  who  had  suffered  there.  The 
apostle  particularly  refers  to  the  place  of 
Christ's  death,  "  without  the  gate,"  Heb. 
xiii.  12.     And  here  we  are  taught, 

1.  That  Christ's  death  was  for  Jew  and 
Gentile.  Not  to  be  confined  to  those  allied 
to  Jerusalem  or  Judea. 

2.  That  the  Christian  institution  had  no 
connection  with  the  Jewish  ritual,  but  that 
the  whole  ceremonial  of  the  Jewish  sys- 
tem was  abrogated  by  Christ.  We  must 
leave  Jerusalem  to  find  the  crucified  Re- 
deemer. 

3.  The  place  reminds  us  too  of  the  promi- 
nence and  publicity  to  be  given  to  Christ's 
death.  It  was  not  a  secret  thing,  but  open 
and  before  the  world.  Thus,  too,  is  the 
doctrine  of  his  death  to  be  made  known  to 
every  people,  and  nation,  and  tongue. 
Christ  must  be  lifted  up  to  the  whole 
world. 

III.  The  agency  employed  in  effect- 
ing Christ's  death.     Then  "  they,"  &c. 

1.  The  Jews  were  the  procuring  agents. 
"  He  came  to  his  own,  but  his  own  re- 
ceived him  not."  The  Father  sent  last  of 
all  his  Son,  but  they  said,  "  this  is  the  heir, 
let  us  kill  him."  The  Jews  falsely  accu- 
sed him,  and  through  envy  put  him  to 
death. 

2.  The  Romans  were  the  instruments  em- 
ployed. The  time  had  arrived  when  the 
Jewish  power  had  ceased,  the  sceptre  had 
departed,  so  that  they  could  not  put  him  to 
death.  But  how  striking  the  contrast  be- 
tween the  Jewish  religionists,  and  the  Ro- 
man pagans !  Pilate  wished  to  release 
him — the  Romans  had  no  desire  for  his 
death  ;  but  the  Jews,  his  own  people,  cried 
until  they  prevailed,  "  Crucify  him,  cruci- 
fy him,"  &c. 

3.  But  in  connection  with  all,  we  must  not 
forget  the  purpose  of  God,  the  design  of 
heaven.  God  had  predetermined  to  give 
his  Son  ;  Jesus  had  offered  himself  as  a 
sacrifice  for  sin  ;  he  came  freely  to  live, 
suffer,  and  die  for  the  world.  Yet  do  not 
suppose  that  this  influenced  the  Jews ; 
moved  by  wickedness,  and  that  only,  they 
put  him  to  death.  But  God,  in  the  whole, 
consulted  the  glory  of  his  own  character, 
and  the  salvation  of  the  sinner.  Hence, 
almost  every  event  had  been  predicted. 
Thus  it  was  written,  &c. 


application. 


are  motives  for  contrition  and  true  repent- 
ance. 

2.  But  for  his  death,  there  had  been  no 
salvation.  Here  is  our  only  hope  of  eter- 
nal glory. 

3.  The  minister's  great  work.  It  is  to 
cry  aloud,  "  Behold  the  Lamb  of  God/'  &c. 


CHRIST'S  PRECIOUS  BLOOD. 

"  The  precious  blood  of  Christ." — 1  Peter  i.  19. 

The  word  precious  signifies  valuable,  of 
great  worth. 

(1.)  It  is  "applied  in  the  divine  word  to 
human  life.  One  of  the  captains  sent  to 
seize  Elijah  said,  O  man  of  God,  let  my 
life  and  the  life  of  these  fifty  servants  be 
precious  in  thy  sight. 

(2.)  It  is  also  applied  to  the  blood  and 
death  of  the  saints,  '•  And  precious  shall 
their  blood  be  in  his  sight."  "  Precious  in 
the  sight  of  the  Lord  is  the  death  of  his 
saints." 

(3.)  It  is  applied  to  the  divine  word, 
"  The  word  of  the  Lord  was  precious  in 
those  days." 

(4.)  To  the  redemption  of  the  soul, 
"  The  redemption  of  the  soul  is  precious." 
And, 

(.5.)  To  wisdom.  "Wisdom  is  more 
precious  than  rubies." 

(6.)  Loving-kindness  of  God.  '*  How 
precious  is  thy  loving-kindness,  O  God!" 

(7.)  It  is  applied  to  Christ  as  the  founda- 
tion-stone. "  Behold,  I  lay  in  Zion  a  pre- 
cious corner-stone,"  &c. 

(8.)  To  the  promises.  "  Whereby  are 
given  to  us  precious  promises,"  &c. 

(9.)  To  faith.  "  That  have  obtained 
like  precious  faith." 

Finally,  it  is  applied  to  Christ's  blooa. 
"  The  precious  blood  of  Christ." 

I.  It  is  precious  comparatively. 

II.  It  is  precious  intrinsically. 

III.  It  is  precious  superlatively. 

I.  It  IS  precious  comparatively.  Every 
creature  of  God  is  good.  He  made  nothing 
in  vain  ;  not  a  leaf,  pebble,  grain  of  sand, 
drop  of  water.  All  full  of  God.  We  .see 
more  of  the  divine  glory  in  the  animal  cre- 
ation. All  creatures  are  precious,  so  much 
so,  that  his  wisdom,  power,  and  goodness, 


i 


THE  RESURRECTION  OF  CHRIST. 


101 


were  employed  in  forming  them,  providing 
for  them,  &c.  They  are  all  formed  with 
love  of  life.  How  they  cling  to  it !  Cru- 
elty is  abominable  wickedness,  insulting  to 
God.  God  however  was  pleased,  under 
the  old  dispensation,  to  allow  some  of  these 
creatures  to  be  slain  for  sacrifices,  &;c. 
God  in  this  exhibited  the  evil  and  desert  of 
sin,  the  doctrine  of  mediation,  the  provis- 
ion of  a  substitute.  Now,  however  pre- 
cious the  blood  of  these  creatures,  yet  it 
possessed  no  real  merit  in  reference  to  the 
sin  of  man. 

"  Rivers  of  oil  and  seas  of  blood, 
Alas,  they  all  must  flow  in  vain." 

They  were  but  shadows,  symbols,  types, 
&c. 

,  II.  Christ's  blood  is  precious  intrin- 
sically. 

1.  The  blood  of  a  human  being.  You 
may  learn  God's  estimate  from  the  price  he 
set  upon  Cain,  Gen.  iv.  15.  When  he 
spake  to  Noah,  Gen.  ix. 

2.  The  blood  of  an  innocent,  spotless  be- 
ing. Men  may  deserve  to  die.  "  Soul 
that  sinneth,"  &c.  Christ  was  perfect,  no 
stain,  no  weakness,  no  guile. 

3.  The  Mood  of  a  holy,  benevolent  being. 
He  was  endowed  with  every  excellent 
quality;  just,  good,  merciful.  Every  vir- 
tue and  grace  in  him  in  a  state  of  perfec- 
tion. 

4.  The  blood  of  the  Son  of  God.  Christ 
was  the  tabernacle  of  the  Deity,  all  the 
fulness  of  the  Godhead.  A  creature  is 
great  in  proportion  to  the  resemblance  to 
Deity.  "  Christ  is  the  express  image," 
&c.  What  value  it  imparted  to  Christ's 
person  and  work,  the  life  of  God's  anointed 
Christ !  If  all  creatures  had  been  sacri- 
ficed in  earth  and  heaven,  not  equal  to 
this.  Could  easily  have  created  more,  but 
God  never  had,  nor  ever  will  have,  but  one 
"  only  begotten  Son,"  Jesus  Christ. 

III.  Christ's  blood  is  precious  super- 
latively. 

1.  Chrisfs  blood  made  a  true  and  real 
atonement  for  sin.  Which  no  other  blood 
did  or  could.  Animals  could  not.  A  mil- 
,  lion  of  them  not  equal  to  one  soul.  How 
could  the  blood  of  unconscious,  short-lived 
animals,  atone  for  immortal  souls  ?  Angels 
could  not.  Sin  affected  body  and  soul.  No 
bodies.  Besides,  a  different  order.  The 
law  was  violated  by  human  nature,  and 
human  nature  must  suffer  or  satisfy  the 


broken  law.  Man  could  not.  All  guilty. 
Law  demanded  his  life.  When  he  had 
given  that  he  had  nothing  left.  Now  the 
law  demanded  obedience,  Christ  rendered 
it,  and  gave  his  own  blood  or  life  for  the 
redemption  of  the  sinner.  It  was  truly 
human  nature,  though  holy,  and  therefore 
possessing  infinite  virtue  and  efficacy. 

(1.)  This  atonement  extended  to  all  sin. 
The  figurative  atoning  sacrifices  under  the 
law,  made  no  provision  for  reckless,  da- 
ring, presumptuous  sins  ;  but  Christ's  blood 
extends  to  all  manner  of  sins  and  blasphe- 
mies, &e. 

(2.)  This  extends  its  influence  to  all 
sinners.  Priests  of  old  made  an  atonement 
for  the  congregation  of  Israel  and  proselyte 
strangers,  Christ  for  the  whole  world. 
"  Christ,  by  the  grace  of  God,  tasted  death 
for  every  man."  "  Who  gave  himself," 
&c.  "  And  he  is  the  propitiation,"  &;c. 
And  this  extends  to  all  ages.  Of  old  the 
sacrifices  had  often  to  be  renewed — the 
great  sacrifice  once  every  year.  But  this 
reaches  from  the  beginning  to  the  end  of 
the  world,  eternity  to  eternity.  "  Christ 
was  once  offered  to  bear  the  sins  of  many," 
Heb.  ix.  28,  x.  11,  12,  14. 

2.  Christ's  blood  has  given  a  most  illus- 
trious exhibition  of  the  divine  glory.  Of 
holiness — sin  pardoned,  not  palliated.  God 
displayed  his  great  abhorrence  of  sin. 
Justice  magnified,  and  iniquity  punished, 
Mercy  triumphing  in  harmony  with  inflex- 
ible  righteousness.  God  inexorably  just 
and  yet  the  Saviour. 

3.  His  blood  has  procured  for  us  inex- 
pressibly great  and  precious  blessings.  For- 
giveness of  sin,  peace  and  reconciliation 
with  God,  purity  of  heart,  final  victory  over 
our  enemies,  meetness  for  eternal  glory. 

APPLICATION. 

Value  this  blood,  apply  it,  glory  in  it, 
exhort  sinners  to  come  to  it. 


THE  RESURRECTION  OF  CHRIST. 

"  And  that  he  was  buried,  and  that  he  rose 
again  the  third  day  according  to  the  scriptures." — 

I  COR.  XV.  4. 

The  gospel  which  the  apostle  preached, 
which  the  Corinthians  believed,  and  by 
which  they  were  saved,  seems  to  compre- 
hend two  great  facts,  the  death  and  resur. 


102 


SKETCHES  OF  SERMONS. 


rection  of  the  Lord  Jesus  Christ.  To  these 
facts  our  attention  of  course  is  often  called. 
They  are  facts  with  which  we  should  be 
clearly  acquainted,  and  fully  conversant. 
On  these,  rest  the  hope  of  the  world.  To 
these  the  sinner's  attention  must  be  directed, 
and  in  the  exercise  of  faith  in  these,  he  ob- 
tains righteousness,  peace,  and  joy  in  the 
Holy  Ghost.  Both  the  death,  and  resur- 
rection of  Jesus  were  the  subjects  of  pro- 
phecy, and  were  clearly  foretold  by  him- 
self. Let  us  then  contemplate  the  resur- 
rection of  Christ. 

L  In  the  things  which  it  presupposes 

AND  INVOLVES. 

1.  It  involved  his  death.  He  was  con- 
demned to  die.  He  was  nailed  to  the  cross. 
There  he  was  suspended  several  hours. 
The  executioners  pronounced  him  dead. 
The  soldier  thrust  his  spear  into  his  side, 
&c.  It  was  evident  to  the  multitude  that 
he  was  dead.  His  death  was  inflicted  by 
the  authority  of  Pilate,  at  the  request  of  the 
Jews,  and  in  the  presence  of  the  populace 
of  Jerusalem. 

2.  He  was  buried.  His  body  was  re- 
quested, and  given  up  to  Joseph  of  Arima- 
thea.  It  was  placed  in  a  new  sepulchre, 
alone.  A  stone  was  rolled  to  the  mouth  of 
the  tomb,  and  that  was  sealed  by  the  Ro- 
man signet,  and  the  place  carefully  guard- 
ed by  soldiers. 

3.  The  body  of  Christ  left  the  tomb.  Did 
he  arise,  or  was  he  stolen  ?  If  stolen,  by 
whom  ?  His  timid  disciples,  who  had  all 
fled  when  he  was  arrested,  would  not  have 
courage.  If  they  forsook  a  living  Saviour, 
would  they  have  the  temerity  to  steal  his 
corpse  ?  Besides,  this  would  be  to  charge 
the  Roman  soldiers  with  unparalleled  stu- 
pidity and  inconceivable  criminality.  Had 
it  been  stolen,  why  was  not  a  reward 
offered  for  its  recovery  ?  Why  not  arrest 
his  disciples  ?  Especially,  how  came  it  to 
pass  that  they  allowed  them  to  teach  and 
preach  his  resurrection  ? 

4.  His  resurrection  loas  fully  attested. 
By  those  who  saw  him,  who  heard  him 
speak,  who  conversed  and  ate  with  him. 
He  was  seen  by  Mary  Magdalene,  by  Peter, 
by  the  twelve,  by  five  hundred  brethren  at 
once,  by  Saul  on  his  way  to  Damascus, 
&c.  He  was  seen  at  different  times  and 
occasions,  seen  often,  seen  when  he  left 
this  earth  with  his  glorified  body,  and  as- 
cended up  into  heaven. 

5.  These  witnesses  had  no  worldly  induce- 


ments to  testify  to  a  falsehood.  They  had 
never  been  over-credulous,  but  unbeliev- 
ing and  slow  of  heart.  They  had  no  in- 
terest in  being  deceived,  or  in  deceiving. 
It  was  not  for  their  worldly  honor,  again 
to  be  the  disciples  of  the  crucified  Naza- 
rene.  Poverty,  reproach,  scorn,  persecu- 
tion, and  even  death  were  their  only  re- 
ward. Yet  they  lived  and  died  bearing 
witness  to  the  resurrection  of  Jesus. 

6.  In  the  city  of  his  death  thousands  in  a 
few  weeks  became  his  folloufers.  Peter 
openly  declared  both  his  death  and  resur- 
rection. He  charged  the  Jews  with  mur- 
dering  the  Prince  of  life,  and  he  boldly 
stated  that  he  had  risen  from  the  dead. 
Nor  was  he  contradicted.  His  doctrine 
came  in  power  and  truth  to  the  hearts  of 
the  people,  and  five  thousand  were  soon 
enrolled  under  the  standard  of  jiing  Mes- 
siah.    But  let  us  consider, 

II.  Some  of  the  things  connected  with 
Christ's  resurrection. 

1 .  //  teas  according  to  the  scriptures.  To 
the  type  as  in  the  history  of  Jonah.  To 
the  prophecies  of  the  Jewish  seers.  To 
Christ's  assertion  that  the  temple  of  his 
body  he  would  rebuild  in  three  days.  Also 
to  his  express  teaching  that  on  the  third 
day  he  would  rise  from  the  dead. 

2.  It  was  attended  with  circumstances  of 
peculiar  glory.  The  earthquake,  the  roll- 
ing away  of  the  stone,  the  mission  of  an- 
gels, the  overwhelming  the  soldiers  with 
terror. 

3.  It  was  an  act  of  stupendous  power. \ 
This  was  Christ's  most  sublime   miracle. 
To  raise  others  was  supernatural,  and  evi- 
denced his  Godhead.     But  especially  when  i 
he  had  power  to  take  up  his  own  life — to.] 
resuscitate  his  own  body,  and  to  exclaim,] 
in  the  self-sufiiciency  of  his  omnipotence, 
"  I  am  he  that  was  dead,  and  am  alive,"  &c. 

4.  It  was  an  event  most  necessary  and im-\ 
portant.  It  was  essential  to  the  truth  of] 
his  teaching.  To  the  validity  of  his  Mes- 
siahship.  To  his  victories  over  death,  Sa-j 
tan,  and  the  grave.  It  ratified  his  engage- 
ments. It  was  the  evidence  that  his  sacri- 
fice  was  accepted,  and  laid  a  solid  basis  of 
hope  on  which  a  guilty  world  might  roll  its 
sin  and  misery. 

5.  Christ  thus  becomes  the  resurrection] 
and  the  life,  and  the  first  fruits  of  those  who\ 
slept.  He  was  the  first  begotten  from  the] 
dead.  He  proved  that  he  had  the  keys  of  | 
life  and  death.     And  he  appeared  as  the 


CHRIST'S  ASCENSION. 


103 


first  sheaf  of  that  countless  number  who  by 
his  Almighty  power  shall  be  raised  from 
the  dead.  He  became  the  plague  of  death, 
and  the  destroyer  of  the  grave.  He  will 
put  forth  his  great  power  in  raising  his  peo- 
ple from  the  dead  in  the  likeness  of  his  glo- 
rious body. 

APPLICATION. 

1.  To  you  we  declare  this  crucified  and 
risen  Saviour.  We  invite  you  to  contem- 
plate his  person,  character,  and  work.  Es- 
pecially regard  him  as  having  loved  you, 
died  for  you,  and  risen  again  for  you,  for 
your  pardon,  justification,  acceptance,  re- 
newal, and  everlasting  salvation. 

2.  The  Christian  has  the  internal  evi- 
dence of  Christ's  resurrection.  Christ  in 
his  heart,  "the  hope  of  glory." 

3.  Now  death  has  lost  its  sting,  and  the 
grave  is  but  the  passage  to  immortality. 

4.  Despisers  and  unbelievess  will  be 
raised  by  Christ  to  everlasting  contempt. 


CHRIST'S   ASCENSION. 

"  And  he  led  them  out  as  far  as  Bethany,  and 
he  lifted  up  his  hands  and  blessed  them.  And  it 
came  to  pass,  while  he  blessed  them,  he  was  parted 
from  them,  and  carried  up  into  heaven." — Luke 
xxiv.  50,  51. 

Jesus  came  into  our  world  that  it  might 
be  blessed  by  him  and  in  him.  The  law, 
which  exhibited  the  purity  and  justice  of 
God,  was  given  by  Moses ;  but  grace,  or 
the  revelation  of  the  favor  of  God  to  our 
guilty  race,  came  by  Jesus  Christ.  Well 
might  angels  sing  at  his  nativity,  "  Glory 
to  God  in  the  highest,"  &c.  Well  might 
they  say  of  him,  "  Blessed  is  the  womb  that 
bare  thee,"  &c.  He  came  emphatically 
as  the  mercy  promised  to  the  fathers,  to 
bless  men  by  turning  them  from  their  ini- 
quities. His  ministry  began  with  the  pro- 
clamation of  blessings  to  the  captives,  &c. 
His  sermon  on  the  Mount  was  full  of  bless- 
ings ;  he  went  up  and  down  doing  good, 
and  blessing  mankind  ;  he  died  praying  for 
blessings  on  his  murderers  ;  when  he  arose 
and  met  with  his  disciples  he  blessed  them  ; 
and  now  his  mediatory  work  on  earth  is 
finished  ;  he  is  returning  to  the  presence 
and  glory  of  the  Father  ;  and  it  is  written 
in  the  text,  that  when  he  had  led  his  disci- 
ples out  as  far  as  Bethany,  he  lifted  up  his 
hands  and  blessed  them,  &;c.     Notice, 


I.  The  place  of  Christ's  ascension. 
Bethany,  a  place  on  the  eastern  side  of  the 
Mount  of  Olives.  Here  he  had  often  so- 
journed with  his  beloved  disciples,  Martha, 
Mary,  and  Lazarus.  Bethany  signifies  a 
house  of  sorrow,  and  Gethsemane  was  near 
to  this  spot,  where  he  endured  his  agony. 
It  had  also  been  predicted  by  the  prophet, 
that  he  should  ascend  from  the  Mount  of 
Olives,  Zech.  xiv.  4.     Observe, 

II.  The  time  of  the  ascension.  Forty 
days  after  his  resurrection.  Acts  i.  4.  Dur- 
ing this  period  he  was  repeatedly  seen  of 
his  disciples,  and  gave  the  most  demonstra- 
tive  evidence  of  his  resurrection,  and  en- 
abled them  clearly  to  be  satisfied  as  to  his 
identity,  &c.  During  these  forty  days  his 
enemies  had  ample  time  to  examine  the 
declarations  made  respecting  his  resurrec- 
tion, and,  if  false,  of  undeceiving  those  who 
gave  credence  to  them.  During  this  time 
he  also  spake  many  important  things  con- 
cerning the  kingdom  of  God,  Acts  i.  3. 
Thus,  too,  his  disciples  were  prepared  for 
his  personal  removal  from  them. 

III.  The  manner  of  his  ascension. 

1.  It  was  visible.  They  were  beholding 
him,  looking  upon  him.  It  was  in  the  light 
of  day.  "  While  they  beheld,"  Acts  i.  9. 
In  the  presence  of  a  number  of  witnesses, 
6z;c. 

2.  It  was  evidently  connected  with  the 
ministry  of  angels.  "  A  cloud,"  it  is  said, 
received  him.  Most  probably,  a  cloud  of 
angelic  beings.  These  had  announced  his 
conception — sang  an  anthem  of  praise  at 
his  birth — ministered  to  him  in  the  wilder- 
ness and  in  the  garden.  It  was  they  who 
related  the  fact  of  his  resurrection,  and 
now — 

"  They  brought  his  chariot  from  above 
To  bear  him  to  his  throne; 
Clapp'd  their  triumphant  wings,  and  cried, 
The  glorious  work  is  done." 

It  is  said,  "  Fle  was  taken  up,"  or  "car- 
ried"— borne  by  his  attendants,  the  celes- 
tial convoy. 

3.  It  tvas  while  he  was  in  the  act  of  bless- 
ing his  disciples.  Thus  showing  that  his 
grace  and  tenderness  had  not  been  chilled 
by  the  painful  cross,  or  the  gloomy  sepul- 
chre. Thus,  also,  he  gave  the  last  proof 
of  his  unchanging  love  to  his  disciples. 
How  necessary  this  when  he  was  departing 
from  them ;  how  necessary  to  cheer  and 
encourage  them  in  the  arduous  work  of 
preaching  Christ  crucified  to  the  world  ! 


104 


SKETCHES  OF  SERMONS. 


IV.  The  place  to  which  he  ascended. 
"  Into  heaven."  The  angels  also  said, 
'*  This  same  Jesus,  which  is  taken  from 
you  into  heaven,"  &c.  Acts  i.  11.  He 
had  said,  that  he  should  return  unto  the 
Father — "To  my  God  and  to  your  God." 
It  is  also  said,  that  he  is  exalted  at  "  the 
right  hand  of  God,"  Acts  ii.  33.  There 
the  dying  Stephen  beheld  him,  "  standing 
on  the  right  hand  of  God,"  Acts  vii.  55. 
See  also  Psalm  ex.  1 ;  Eph.  i.  20.  He 
ascended  to  that  heavenly  world  from 
whence  he  descended,  and  from  which,  in 
like  manner,  he  will  come  the  second 
time,  without  a  sin-offering,  to  salvation. 
Notice, 

V.  The  great  ends  of  Christ's  ascen- 
sion. 

1.  He  ascended  that  he  might  possess  the 
rest  and  joy  promised  Mm  by  the  Father. 
*'  Who  for  the  joy  that  was  set  before  him," 
&c.  Heb.  xii.  2.  "  Ought  not  Christ  to 
have  suffered  these  things,  and  to  enter  into 
his  glory  ?"  Luke  xxiv.  26 ;  Phil.  ii.  9 ; 
Isaiah  liii.  11,  12. 

2.  He  ascended  that  he  might  exhibit  his 
conquests  to  angels  and  men.  Hence  this 
event  had  been  anticipated  by  the  psalmist, 
"  Thou  hast  ascended  on  high,  thou  hast 
led  captivity  captive,"  &c.  Psalm  Ixviii. 
18;  Acts  i.  9;  Eph.  iv.  8.  He  ascended 
as  "  the  Bozrah  conqueror,"  Isaiah  Ixiii. 
1,  &:c. 

3.  He  ascended  that  he  might  take  pos- 
session of  heaven  on  hehalf  of  his  people. 
He  entered  as  the  Redeemer — as  the  Head 
of  the  church — as  the  Bridegroom,  &c. — 
as  the  Forerunner,  &c. — as  our  great  High 
Priest,  &c. — "  I  go  to  prepare  a  place  for 
you,"  &;c.  John  xiv.  1.  "Entered  into 
heaven  for  us,"  &c.  Heb.  ix.  24. 

4.  He  ascended  that  he  might  send  down 
heavenly  blessings  on  his  church.  "  He 
hath  received  gifts  for  men,"  &c.  "  Ex- 
alted as  a  prince  and  a  Saviour,  to  give  re- 
pentance and  remission  of  sins."  Espe- 
cially to  send  down  the  Holy  Spirit.  "  It 
is  expedient  for  you  that  I  go  away,"  &c. 
John  xvi.  7,  xv.  26 ;  Acts  v.  31,  &c. 

5.  That  he  might  carry  on  his  mediatorial 
ivork  in  heaven.  In  heaven  he  appears  as 
our  great  High  Priest,  interceding,  present- 
ing the  persons  and  services  of  his  people, 
and  sending  down  the  rich  effusions  of  his 
Spirit  and  grace.  Thus  he  sustains  and 
perpetuates  his  kingdom  in  the  world. 

6.  That  he  might  exercise  his  regal  au- 


thority until  his  enemies  become  his  footstool. 
Psalm  ex.  1 ;  Matt.  xxii.  24  ;  Luke  xx.  43  ; 
Acts  ii.  35. 

APPLICATION. 

1.  Learn  the  true  dignity  and  glory  of  the 
Son  of  God.  How  exalted !  how  glori- 
fied ! 

2.  The  honor  conferred  on  human  nature. 
Seated  on  the  right  hand  of  the  majesty  on 
high. 

3.  The  hope  with  which  it  should  inspire 
the  people  of  God. 

4.  The  certain  overthrow  of  his  foes. 


INTERCESSION  OF  CHRIST. 

"  He  ever  liveth  to  make  intercession  for  them." 
— Hebrews  vii.  25. 

Jesus  Christ  having  finished  his  work  both 
of  obedience  and  suffering  on  earth,  entered 
into  the  holiest  of  all,  where,  says  the  apos- 
tle, "  he  ever  liveth,"  &c.  During  his 
ministry  here,  he  interceded  for  mankind. 
How  sublime,  rich,  and  edifying  his  sacer- 
dotal prayer !  John  xvii.  How  compas- 
sionate his  dying  request !  "  Father,  forgive 
them,"  &c.  But  the  full  execution  of  his 
intercessory  exercises  was  reserved  for  the 
heavenly  world.  In  the  presence  of  God 
he  appeared  with  his  own  blood,  which  had 
been  shed  for  sin,  and  as  the  perpetual 
priest  of  his  church,  and  the  one  mediator 
between  God  and  men,  "  he  ever  liveth  to 
make  intercession  for  them."  The  place — 
the  nature — the  objects — and  the  perpetuity 
of  Christ's  intercession  are  presented  to  us 
in  the  text  and  its  connections.  Observe, 
then, 

I.  The  place  of  Christ's  intercession. 
That  is  the  heavenly  sanctuary,  typified 
under  the  law,  by  the  holiest  of  all,  Heb. 
ix.  24.  Hence  he  was  predicted  of,  as  a 
"  priest  upon  his  throne."  He  not  only 
ascended  to  the  right  hand  of  God  as  a 
prince,  to  carry  on  his  government ;  but 
also  as  a  Saviour,  on  whom  it  devolves  to 
bless  his  people,  and  make  intercession  for 
them.  Thus  John  beheld  him  in  the  midst 
of  the  throne,  having  the  appearance  of  a 
lamb  as  it  had  been  slain.  Rev.  v.  6.  Thus 
as  a  priest  of  more  exalted  dignity  than 
those    under   the   law,   he   carries  on  his 


INTERCESSION  OF  CHRIST. 


105 


sacerdotal   work  in  the   highest   heavens, 
where  "  he  ever  liveth,"  &;c. 

II.  The  nature  of  his  intercession. 
To  intercede,  is  to  plead  on  behalf  of,  and 
for  the  benefit  of  others.  In  the  days  of 
his  flesh,  Christ  interceded  by  holy,  fervent 
prayers  for  both  his  disciples  and  his  mur- 
derers. It  is  matter  of  doubt,  whether  he 
now  intercedes  vocally  or  whether  his  in- 
tercession  implies  only  his  appearing  before 
God  in  his  mediatorial  capacity,  and  exer- 
cising his  will  that  the  blessings  of  redeem- 
ing mercy  should  be  imparted  to  mankind. 
The  poet  has  said, 

"  Five  bleeding  wounds  he  bears, 

Received  on  Calvary, 
They  pour  effectual  prayers  ; 

They  strongly  speak  for  me  ; 
Forgive,  forgive,  they  ever  cry, 
Nor  let  that  ransom'd  sinner  die." 

It  is  evident  that  the  intercession  of  Christ 
is  identified, 

1.  With  perfect  knowledge  and  wisdom. 
He  only  asks  or  desires  what  is  in  accord- 
ance with  the  claims  of  the  divine  law,  in 
connection  with  his  suretiship  for  the  sin- 
ner. His  intercession  forms  a  part  of  that 
stupendous  system  which  is  to  fill  the  world 
with  purity  and  happiness,  and  bring  eter- 
nal glory  to  the  Most  High. 

2.  It  is  tender  and  affectionate.  His 
bowels  yearn  over  the  perishing.  His 
heart  is  full  of  tenderest  pity  and  love.  He 
can  feel  compassionately  for  the  wretched 
sons  of  Adam.  His  pleadings,  therefore, 
are  always  distinguished  by  the  most  rich 
emotions  of  goodness  and  love.  No  friend, 
or  father,  or  mother,  could  ever  feel  such 
compassion  as  glows  within  his  infinitely 
affectionate  bosom. 

3.  Itis  faithful  and  constant.  The  inter- 
ests of  souls  are  never  neglected  or  forgot- 
ten. He  does  not  appear  occasionally,  but 
always  in  the  presence  of  God  for  us.  His 
immutable  fidelity  characterizes  his  inter- 
cession.    Christ  intercedes, 

(1.)  That  the  persons  and  services  of  his 
people  may  be  accepted  of  God.  Only  in 
him  are  we  accepted.  He  is  the  way  laoth 
for  our  personal  acceptance  and  also  for 
the  favorable  reception  of  all  our  exercises 
and  duties,  Eph.  i.  6;  Ps.  Ixxxiv.  8;  es- 
pecially see  Rev.  viii.  3,  4. 

(2.)  That  sin  may  be  forgiven,  and  the 
blessings  of  holiness  imparted.  "  If  any 
man  sin,  we  have  an  advocate,"  &c.  1 
John  ii.  1. 

14 


(3.)  He  prays  for  the  preservation  and 
sanctification  of  his  people.  This  he  did 
for  Simon  in  the  days  of  his  flesh,  Luke 
xxii.  31 ;  John  xvii.  11,  &c.  It  is  also 
probable  that  he  meets  the  accusations  and 
charges  of  the  adversary  against  his  people. 
See  Rom.  viii.  33;  Zech.  iii.  2-4. 

(4.)  He  prays  for  their  final  and  everlast- 
ing glorification.  That  they  may  be  per- 
fected in  holiness,  and  then  that  they  may 
be  where  he  is,  to  behold  and  participate  in 
his  glory.  So  that  Christ's  intercession  in- 
cludes our  best  interests,  both  in  this  world 
and  in  that  which  is  io  come.     Observe, 

III.  The  objects  of  his  intercession. 
His  intercession  is  not  presented  on  behalf 
of  particular  individuals,  or  select  nations, 
but  for  the  human  race.  His  intercession 
has  chiefly  reference  to  his  own  people, 
those  who  love  and  obey  him,  but  it  is  not 
clear  that  it  certainly  excludes  the  uncon- 
verted. He  prayed  on  earth  for  all  who 
should  hereafter  believe,  and  who  of  course 
were  then  not  united  with  his  disciples. 
But  his  intercession  is  limited  to  this  life, 
and  embraces  neither  saints  nor  sinners 
who  have  entered  the  eternal  state.  All 
who  come  to  God  exercising  faith  in  the 
Lord  Jesus  are  most  assuredly  the  objects 
of  his  intercession.     Observe, 

IV.  Its  perpetuity.  It  will  evidently 
be  coeval  with  his  mediatorial  kingdom. 
The  text  says,  "he  ever  liveth."  The 
priests  of  old  did  not  continue  by  reason  of 
death.  But  Christ  abideth  forever,  there- 
fore his  intercession  is  continued  from  age 
to  age,  without  omission  or  interruption, 
and  will  be  successfully  exercised  until  the 
last  ransomed  spirit  shall  be  brought  to  his 
joy  and  eternal  glory. 

application. 

1.  The  subject  is  full  of  consolation  io  the 
righteous.  To  have  such  a  friend — brother 
— intercessor.  One  of  such  dignity — know- 
ledge— power,  and  love,  ever  making  our 
cause  his  own,  and  advocating  all  our  in- 
terests in  the  heavenly  state. 

2.  We  see  hoto  we  can  come  to  God  ac- 
ceptably. He  is  the  way.  The  advocate  ; 
the  one  and  only  Mediator. 

3.  Thus  our  feeble  services  are  well -pleas- 
ing to  the  Father.  In  all  duties,  worship, 
&c.,  let  us  not  forget  this,  and  let  this  be 
the  ground  of  our  hope. 

4.  Live  in  the  expectation  of  enjoying  all 
that  Christ  asks,  throughout  eternity. 


106 


SKETCHES  OF  SERMONS. 


THE  IMMEASURABLENESS  OF 
CHRIST'S  LOVE. 

"  And  to  know  the  love  of  Christ,  which  pass- 
eth  knowledge." — Ephesians  iii.  19. 

Our  text  i.s  part  of  a  prayer  offered  by 
Paul  on  behalf  of  the  Ephesian  church.  Its 
richness,  sublimity,  and  comprehensiveness, 
make  it  one  of  the  most  striking  passages 
in  the  writings  of  that  distinguished  apostle, 
ver.  14  to  19.  You  will  at  once  see  that 
there  is  nothing  in  the  subject  to  limit  it  to 
the  Christians  at  Ephesus.  Every  minis- 
ter of  the  gospel  would  desire  this  on  be- 
half of  his  people,  and  every  Christian 
should  earnestly  long  for  this  on  behalf  of 
himself.  "  To  know  the  love  of  Christ." 
Let  us  advert, 

I.  To  THE  SURPASSING  LOVE  OF  CHRIST. 

II.  To  THAT  KNOWLEDGE  OF  IT  WE 
SHOULD      BE     ANXIOUS     TO      ATTAIN.       "  To 

know,"  &c. 

I.    To  THE    SURPASSlfjG    LOVE    OF    CHRIST. 

Every  thing  connected  with  Christ  is  great 
and  extraordinary.  His  twofold  nature — 
his  glorious  person — his  divine  perfections — 
his  wondrous  offices — his  peerless  titles — 
his  amazing  work,  and  his  eternal  immuta- 
bility. But  the  subject  of  the  text  is  his 
surpassing  love.  "  The  love  of  Christ, 
which  passeth  knowledge."  That  is,  in 
all  its  greatness  and  comprehensiveness, 
&c.  Like  the  sun  we  may  enjoy  its  light 
and  heat,  yet  all  its  magnificence,  and 
glory,  and  power,  has  never  been  set  forth  : 
or  as  the  ocean  which  may  be  extensively 
known  in  the  various  shores  by  which  it  is 
surrounded,  but  which  in  its  hidden  depths 
and  mysterious  phenomena  will  remain  a 
profound  secret  until  the  last  day.  Now 
the  love  of  Christ  in  all  its  greatness  and 
infinity  is  beyond  the  searching  out  of  cre- 
ated minds,  and  none  can  ever  know  it  to 
perfection.  It  surpasses  all  our  thoughts 
and  range  of  knowledge, 

1.  In  the  eternity  of  its  origin.  When 
did  it  first  move  in  the  heart  of  the  Son  of 
God  1  The  scriptures  only  record  events  as 
far  back  as  the  creation  of  our  world  ;  with 
that  the  love  of  Christ  is  evidently  coeval. 
But  there  is  one  truly  sublime  passage  which 
leads  us  back  long  ere  God  brought  our 
world  into  being,  Prov.  viii.  23-31.  Here 
then  we  have  the  compassionate  regards  of 
Christ  delighting  his  spirit  in  those  depths 
of  unmeasured  duration  which  were  ante- 


cedent to  the  existence  of  our  earth.  "  It 
surpasseth,"  &c. 

2.  In  the  undeserving  character  of  its  ob- 
jects. Let  this  be  fully  considered.  Try 
it  even  with  finite  love.  Can  you  conceive 
of  an  intellectual  person,  of  pure  and  lofty 
morals,  of  a  strong,  righteous  precision  of 
judgment,  compassionating  a  creature  of 
unmixed  vileness,  of  self-procured  misery, 
of  deepest  hate  and  malignity  of  spirit,  and 
one  who  sought  no  elevation,  desired  no 
mercy,  and  cared  for  no  deliverance.  Yet  jj 
the  reality  of  this  picture  is  far  more  strik- 
ing.     Think  of  the  high  and  lofty  One,  clad 

in  purity,  of  infinite  equity  and  truth,  yet 
fixing  his  regards  on  a  self-ruined  and  to- 
tally polluted  creation. 

"  He  saw  us  ruin'd  in  the  fall, 
Yet  loved  us  notwithstanding  all." 

Notwithstanding  there  were  countless  rea- 
sons for  not  loving  us,  &c.  "  It  surpasseth," 
&c. 

3.  In  the  immensity  of  its  cost.  The  love 
of  God  to  us  is  free,  gratuitous,  but  what 
did  it  cost  the  Saviour  ?  His  temporary 
abdication  of  the  celestial  throne — his 
descent  from  heaven — his  advent  into  our 
world — his  assumption  of  our  nature — his 
deep  humiliation  and  abasement  in  the  flesh 
— his  heart's  deepest  sorrows  and  heaviest 
griefs — his  life — his  blood — the  precious 
blood  of  Jesus  Christ.  And  with  that  the 
inexplicable  travail  of  his  soul.  The  im- 
molation of  his  spirit  on  the  altar  o^  eternal 
justice.  The  gift  of  his  entire  self.  To 
be  the  ransom — the  sacrifice  ! !  Well  may 
we  exclaim, 

"  Amazing  love,  how  can  it  be, 
That  thou,  my  Lord,  shouldst  die  for  me  1'' 

4.  In  the  comprehensiveness  of  its  extent. 
The  apostle  refers  to  the  extent  in  four  re- 
spects : — 

Its  breadth,  comprising  in  its  range  the 
whole  world   and  every  creature.     "  For  | 
Christ  by  the  grace  of  God  tasted  death  for  I 
every  man." 

Its  length,  reaching  from  eternity  to  eter- 
nity. The  stream  took  its  rise  in  the  ages  i 
of  eternity,  flowed  into  our  world  in  the  first 
promise,  has  increased  in  magnitude,  it  has  : 
rolled  parallel  with  succeeding  ages,  and 
will  lose  itself  in  the  ocean  of  that  eternity 
before  us. 

Its  depth  is  to  be  measured  only  by  the 
unknown  depths  of  sin,  and  the  still  deeper. 


CHRIST  THE  ONLY  SOURCE  OF  ETERNAL  LIFE. 


107 


misery  from  which  it  has  redeemed  us. 
None  too  low  for  its  embrace,  even  brands 
from  the  burning. 

Its  height  is  that  of  the  glories  of  the 
beatific  vision.  The  celestial  dignity  and 
elevation  of  the  glorified  who  have  washed 
their  robes  and  made  them  white,  &c. 
Such  then,  briefly,  is  the  surpassing  love 
of  Christ.     Notice, 

II.  To  THAT  KNOWLEDGE  OF  IT  WE  SHOULD 

BE  ANXIOUS  TO  ATTAIN.     We  should  seek, 

1.  A  gracious  personal  knowledge  of  it. 
A  theoretical  scriptural  knowledge  is  very 
important,  but  the  apostle  in  one  fragment 
of  a  sentence  has  exhibited  that  which  we 
should  covet,  "  He  loved  me,  and  gave 
himself  for  me."  Now  no  person  in  his 
natural  state  can  experimentally  say  this. 
We  can  say  it  when  the  love  of  God  is  shed 
abroad  in  our  hearts,  &;c.  When  we  have 
tasted  that  the  Lord  is  gracious. 

2.  To  know  it  in  its  influences  on  our  own 
!  hearts.  The  love  of  Christ  is  a  vehement 
;  principle — an  exciting,  constraining  princi- 
I   pie.     It  cannot  be  inoperative,  "  We  love 

him,"  &c.  And  this  love  will  breathe  the 
atmosphere  of  peace,  and  be  followed  by 
joy.  "  Whom  having  not  seen,  ye  love, 
though  now  ye  see  him  not,  yet  believing, 
ye  rejoice,"  dec. 

3.  To  know  it  in  the  holy  fruits  of  our 
lives.  This  love  begets  love.  And  love  to 
Christ  will  trust  in  Christ — honor  Christ — 
obey  Christ — deny  the  world  and  forsake 
sin  for  Christ — surrender  all  to  Christ. 

"  Love  so  amazing,  so  divine, 
Demands  my  life,  my  soul,  my  all." 

4.  To  know  it  by  an  increasing  experi- 
mental knowledge.  To  know  it  more  clearly 
— fully — sweetly, — to  know  it  more  in  its 
sway  over  our  hearts  and  souls.  To  the 
attainment  of  this  knowledge, 

(1.)  Greater  regard  to  the  scriptures  is 
necessary.  Here  this  love  is  detailed — 
here  it  is  set  forth — here  are  the  counsels, 
purposes,  promises,  and  ratifications  of  his 
love.  This  is  the  golden  mine  ;  this  the 
celestial  atmosphere,  &;c. 

(2.)  Closer  communion  is  necessary. 
Spiritual  intimacy  will  invariably  increase 
it.  Distant  from  Christ,  and  this  knowledge 
cannot  thrive.  By  speaking  to  Christ — by 
meditating  on  Christ — by  setting  him  before 
us,  we  shall  increase  in  the  knowledge  of 
Christ  Jesus  our  Lord. 

(3.)  More  fervent  prayer  is  necessary, 


"  If  any  man  lack,"  &c.  Paul  thus  prayed 
for  the  Ephesians.  God  the  Father  hon- 
ored Christ  most  generally  when  Christ 
was  in  the  act  of  prayer.  So  it  was  at  his 
baptism.  On  the  mount,  and  when  he 
prayed,  "  Glorify  thy  name,"  and  the  voice 
said,  "  I  have  both  glorified  it,  and  I  will 
glorify  it  again,"  John  xii.  28. 

(4.)  Greater  zeal  for  his  glory  is  neces- 
sary. Those  who  honor  Christ  he  will 
honor,  and  he  has  engaged  that  he  will 
come  unto  them,  and  manifest  himself  unto 
them,  &c.  When  the  heart  and  life  are 
fully  devoted  to  Christ,  the  soul  shall  be 
greatly  enlarged  in  the  knowledge  and  love 
of  Jesus. 

APPLICATION. 

1.  This  knowledge  of  the  love  of  Christ 
is  essential.     No  salvation  without  it. 

2.  The  gospel  reveals  this  knowledge.  Oh 
read  and  listen  to  that  revelation.  Here 
the  tree  of  knowledge  grows. 

3.  Ignorance  of  the  love  of  Christ  will  he 
the  soul's  eternal  ruin. 


CHRIST    THE    ONLY    SOURCE    OF 
ETERNAL  LIFE. 

"  Then  Simon  Peter  answered  him,  Lord,  to 
whom  shall  we  go  ?  thou  hast  the  words  of  eter- 
nal  life." — John  vi.  68. 

Many  who  had  listened  hopefully  to 
Christ's  teaching  became  offended  with  him, 
and  abandoned  his  instructions,  verse  65, 
66.  Then  Jesus  addressed  the  twelve  and 
said,  "  Will  ye  also  go  away  ?"  &c. 
Christ  put  this  to  see  how  they  were  affect- 
ed by  the  conduct  of  the  others — persons 
often  act  as  those  around,  without  reflection, 
&;c.  To  this  interrogation  Peter  replies, 
"  Lord,  to  whom,"  &c.     Observe, 

I.  The    GREAT    OBJECT   CONTEMPLATED 

"Eternal  life." 

II.  An  important  question  proposed — 
"  To  whom  shall,"  &c. 

III.  A  GLORIOUS  TRUTH  ASSERTED "  ThoU 

hast  the  words  of  eternal  life,"  &;c. 

I.    The    GREAT    OBJECT    CONTEMPLATED 

"  Eternal  life."  What  is  eternal  life  ? 
The  existence  of  the  soul  and  body  in  a 
state  of  felicity  forever  and  ever. 

1.  The  future  existence  of  the  soul. 
That  it  will  not  die  with  the  body,  not  be 
destroyed,  nor  sleep,  but  live,  and  act,  and 


108 


SKETCHES  OF  SERMONS. 


enjoy — enter  upon  another  world,  the  region 
of  the  blessed — ascend  to  God,  be  with  the 
Lord,  &c.  How  supremely  important  is 
this,  to  have  a  hope  of  it,  to  be  preparing 
for  it,  living  for  it,  seeking  it,  so  as  to  make 
the  language  of  the  apostle  ours,  "  To  live 
is  Christ,"  &c.,  to  have  the  portion  of  Laz- 
arus after  he  died,  "  He  was  carried,"  &c. 

2.  The  resurrection  of  the  body.  This 
was  but  faintly  understood  by  the  Jews, 
never  guessed  at  by  the  heathen — Paul  at 
Athens.  This  is  revealed  in  the  scriptures. 
The  ashes  we  commit  to  the  earth  will  rise 
again,  not  one  grain  of  human  dust  shall 
perish.  The  trumpet  shall  sound,  and  the 
dead  in  Christ  shall  rise  first,  in  the  morn- 
ing, with  glory,  to  everlasting  honor  ;  then 
shall  the  soul  re-inhabit  the  body,  and 
enjoy, 

3.  Everlasting  felicity.  The  happiness 
of  the  saints  is  not  complete  till  this, — this 
is  the  consummation.  Then  God's  presence 
and  glory  shall  be  enjoyed,  eternal  worship 
celebrated,  eternal  bliss  possessed.  "  In 
thy  presence  is  fulness  of  joy,"  &c.  "  They 
shall  obtain  joy,"  &c. 

11.  An  important  question  proposed. 
"  To  whom  shall,"  &c.  It  supposes  the 
subject  to  be  entertained,  &c.,  that  it  is 
deeply  interesting.  What  can  be  so  much 
so  ? — all  other  subjects  poor  and  worthless 
compared.     To  whom  ? 

1 .  Shall  toe  have  recourse  to  nature  ?  The 
works  of  the  great  Creator  are  resplendent 
with  glory,  they  are  vocal  with  the  praise 
of  their  great  Artificer,  "  The  heavens  de- 
clare," &c.  Speak  of  the  soul,  of  guilt,  of 
pardon,  of  glory,  all  silent.  Ask  of  immor- 
tality, of  the  resurrection,  of  eternal  bless- 
edness, all  is  silent,  no  return  is  made,  &c. 

2.  Shall  we  have  recourse  to  infidelity  ? 
Why,  that  either  denies  or  doubts  of  a  future 
state,  it  mutters  indistinctly  about  annihila- 
tion, it  puts  out  the  light  of  revelation,  laughs 
at  the  hopes  of  the  Christian,  professes  to 
sport  with  death,  judgment,  and  a  future 
world.  Here  all  is  repulsive,  chilling,  and 
wretched. 

3.  Shall  we  avail  ourselves  of  Judaism  ? 
Here  is  indeed  the  region  of  truth,  but  its 
discoveries  are  imperfect,  but  the  dawn  of 
the  day  ;  we  linger  here  waiting  for  the 
light  of  the  morning  ;  we  are  surrounded 
with  types,  and  sacrifices,  and  mysteries  ; 
we  are  alarmed  too  with  the  awful  splendor 
and  thunderings  of  Sinai,  until  we  exceed- 
ingly fear  and  quake. 


4.  Shall  we  go  to  morality  ?  The  morals 
of  the  Bible  are  to  be  the  rule  of  life  to  the 
Christian.  But  do  they  contain  eternal 
life  ?  will  the  keeping  one,  or  any,  or  all, 
ensure  my  salvation  ?  can  I  escape  the 
punishment  of  past  sin  ?  will  works  of 
righteousness  avail  me  ?  God  speaks  and 
says,  "  By  the  deeds  of  the  law  shall  no 
flesh  living,"  &c. 

5.  Shall  we  go  to  profession  and  religious 
observances  ?  Will  the  name,  the  form, 
the  routine,  the  service  ?  will  baptism  ? 
will  the  Lord's  Supper  ?  will  an  evangeli- 
cal creed  ?  &c.  The  kingdom  of  God  is 
not  here  or  there,  but  within  you — no  prom- 
ise of  eternal  life  attached  to  these. 

6.  Shall  ive  seek  it  hy  penance,  or  morti- 
fication, by  alms  7  &c.  Will  God  be  pro- 
pitious through  these  ?  Will  fastings,  tears, 
groans,  mortifications  ?  What  says  the 
scripture  ?  Can  we  find  eternal  life  any- 
where  connected  with  these  ?  One  obla- 
tion of  all  the  mere  animal  creation  would 
not  suffice. 

"  Rivers  of  oil,  and  seas  of  blood, 
Alas,  they  all  must  flow  in  vain." 

We  come  again  to  the  text,  and  consider, 

III.  The  glorious  truth  asserted. 
"  Thou  hast,"  &c.  That  is  Christ,  and  we 
add,  Christ  only.     We  observe, 

1.  In  his  lips  is  the  promise  of  eternal 
life.  He  came  to  reveal,  publish,  offer, 
urge,  &c.  "  I  am  come,"  &c.  "  If  any 
man  thirst,"  &c.  "  I  give  unto  my  sheep," 
&c. 

2.  In  his  blood  is  the  price  of  eternal  life. 
By  his  sacrifice  and  death  he  obtained 
eternal  redemption  for  us,  he  laid  down  his 
life  for  his  sheep,  he  sufl^ered  the  just,  &c. 

3.  In  his  hands  is  the  gift  of  eternal  life. 
He  cancels  guilt,  he  raises  to  life,  "  I  am 
the  resurrection  and  the  life,  whoso  be- 
lieveth,"  &c. — "  God  hath  given  eternal 
life,"  (fee. — "  He  is  exalted  a  prince  and  a 
Saviour,"  &c. 

APPLICATION. 

1 .  Who  has  fled  to  Christ  ?  Received 
his  words,  trusted  in  his  death,  received  the 
gift.  The  Spirit  within  you  is  the  great 
and  sure  earnest. 

2.  Go  not  to  other  sources.  Life,  life, 
eternal  life  is  in  Christ.  Believe  this  and 
obtain  it,  seek  it  and  live. 

3.  Forsake  not  Christ,  you  who  know  his 
name.  Reply  to  every  tempter, "  To  whom," 
&c. 


CHRIST  THE  FIRST  AND  THE  LAST. 


109 


CHRIST  THE  FIRST  AND  THE  LAST. 

(preached  on  the  last  lord's  day  of  the  year.) 

"  I  am  Alpha  and  Omega." — Rev.  i.  11. 

John  was  the  only  disciple  and  apostle 
of  the  Saviour  who  did  not  suffer  a  violent 
death  for  his  Master's  sake.  He  did  not, 
however,  escape  the  persecution  and  oppo- 
sition of  the  world.  In  old  age  he  became 
an  exile,  and  was  banished  to  the  island 
of  Patmos  for  his  faithful  adherence  to  his 
Lord  and  Master.  In  that  desolate  island 
were  revealed  to  him  the  sublime  and  splen- 
did visions  of  this  wondrous  book.  God 
made  Patmos  the  ante-room  of  glory,  the 
vestibule  of  heaven.  Christ  revealed  him- 
self  to  .lohn  in  his  divine  uncreated  majes- 
ty and  grandeur,  see  ver.  9, 10,  &c.  Christ, 
the  great  tneme  of  the  Christian  ministry — 
the  life  and  glory  of  all  evangelical  preach- 
ing— wnat  subject  so  suited  to  the  last 
day  of  another  year,  as  the  dignified  an- 
nouncement, "  I  am  Alpha,"  &c.  Alpha 
and  Omega  are  the  first  and  last  letters  of 
the  Greek  alphabet,  therefore  they  denote 
the  first  and  the  last,  the  beginning  and  the 
end.  Of  course  they  signify  both  the  pri- 
ority and  supremacy  of  the  Redeemer.  If 
Christ  claimed  this  appellation,  and  had  a 
just  right  to  do  so,  then  his  divinity  is  at 
once  a  settled  truth.  It  is  clear  that  Christ 
is  the  speaker,  see  verses  13  and  18.  The 
text  is  applicable, 

I.  To  THE  UNIVERSE  OF  GoD.       Of  COUrsC 

I  include  the  entire  creation — angels,  man- 
kind, the  animal  creation,  and  the  material 
world.  Of  the  whole  he  is  the  Alpha — he 
created  all  things  by  the  word  of  his  power 
— ", Without  him  was  not  any  thing  made."; 
The  apostle  specifies  things  both  in  heaven  . 
and  earth,  &:c.  Col.  i.  16  ;  he  gave  exist- 
ence to  the  whole ;  fashioned,  beautified, 
arranged,  &c.,  the  whole.  Of  the  whole, 
he  is  the  Omega — the  end  as  well  as  the 
source.  For  his  pleasure  they  were  crea- 
ted ;  his  glory  the  great  end.  By  him  and 
for  him,  see  Rom,  xi.  36  ;  Heb.  ii.  10.  Now 
Christ  has  universal  rule  and  authority  ; 
will  make  all  things  and  all  events  subser- 
vient to  his  will  and  glory  ;  for  by  him  all 
things  consist,  and  he  upholdeth  all  things 
by  the  word  of  his  power.  How  grand 
and  sublime  the  idea,  that  Christ,  the  Sa- 
viour of  the  world,  is  the  Alpha  and  Omega 
of  the  entire  universe,  and  doubtless  will 
eventually  receive  the  homage  of  the  whole  ! 
The  text  is  applicable, 


II.  To  THE  GRAND  SCHEME  OF  REDEMP- 
TION. The  purpose  of  salvation  was  in 
Christ — the  arrangement  was  the  result  of 
his  infinite  wisdom — his  eye  saw,  and  his 
bowels  yearned — his  heart  moved — his  arm 
brought  salvation.  Trace  the  stream  of 
mercy,  and  it  takes  its  rise  in  the  infinite 
depths  of  his  compassion.  Trace  the  ray 
of  hope,  and  it  is  found  emanating  from  the 
Sun  of  Righteousness,  &c.  Angels  were 
spectators  ;  cherubim,  &c.,  heard  the  an- 
nouncement, but  Christ  alone  was  the  Al- 
pha, &c.  So  also,  is  he  equally  the  Ome- 
ga, Salvation  refers  to  him — he  is  the 
end  of  it — the  display  of  his  holiness  and 
justice — the  exhibition  of  his  righteousness 
— the  transcendent  display  of  his  love — the 
entire  revenue  of  honor  and  glory  return 
to  him — the  redeemed  are  brought  to  God 
— the  anthems  all  refer  to  God — the  wise 
and  benevolent  designs  of  God  will  be  con- 
summated in  the  final  completion  of  the 
work  of  redemption.  In  this  there  are  no 
co-sharers,  no  compeers,  Christ  is  the  Al- 
pha and  Omega.     It  also  applies, 

III.  To     THE    VOLUME     OF     INSPIRATION. 

Here  Christ  is  the  Alpha,  &c.  It  is  true 
in  the  most  literal  sense  of  the  term.  The 
volume  opens  with  the  displays  of  his  crea- 
tive power  and  glory — the  Logos  creating 
the  world,  &c, ;  giving  nature  her  laws ; 
revealing  the  tenure  of  man's  felicity,  &c.  ; 
passing  sentence ;  revealing  the  promise 
of  mercy,  &c.  Take  the  whole  volume,  it 
is  the  word  of  Christ.  Look  at  the  laws, 
and  rites,  and  ceremonies,  all  prefiguring 
the  Redeemer.  The  prophecies,  &c.  The 
gospel  narratives.  The  Acts.  The  epis- 
tles. The  revelation  of  John  ;  how  truly 
he  ends  the  sacred  book,  "  The  grace  of 
our  Lord,"  &c.  Our  chief  view,  in  read- 
ing and  meditating  on  the  word,  should  be 
to  find  Christ,  to  hear  his  voice,  behold  his 
glory,  and  be  conformed  to  his  image.  We 
shall  find  many  illustrious  names  in  its 
pages,  some  bearing  very  prominent  posi- 
tions, but  Christ  only  is  the  Alpha  and 
Omega.     The  subject  is  applicable, 

IV.  To  THE  CHURCH.  Here  Christ  is 
also  the  Alpha  and  Omega.  The  church 
is  Christ's  kingdom — his  temple — his  spirit- 
ual house — his  mystical  body — the  pur- 
chase of  his  blood — his  ransomed  flock — 
his  elect  host — his  sacred  army.  He  found- 
ed  it,  and  is  its  blessed  basis.  It  derives 
all  life,  and  vigor,  and  purity  from  him  ;  he 
sustains  it ;  "  the  government,"  &c. ;  be- 


no 


SKETCHES  OF  SERMONS. 


cause  he  lives,  his  people  live  also.  He 
will  be  its  Omega  ;  by  it,  he  will  be  glori- 
fied and  admired,  &c.,  forever  and  ever. 
The  church  has  had  its  apostles,  evange- 
lists, pastors,  witnesses,  confessors,  and  ar- 
my of  martyrs,  but  Christ  only  is  its  Alpha 
and  Omega.     The  subject  applies, 

V.  To  THE  SPIRITUAL  LIFE  OF  THE  CHRIS- 
TIAN. In  your  calling,  justification,  con- 
version, holiness,  &c.,  joy,  comfort,  hope, 
all  from  Christ  as  the  Alpha.  In  faith, 
hope,  obedience,  love,  devotedness,  and 
praise,  all  to  him  as  the  Omega.  "  The 
author  and  finisher  of  our  faith."  "  Lord, 
save  me,"  is  the  prayer  of  the  penitent. 
*'  Lord  Jesus,  receive  my  spirit,"  is  the 
prayer  of  the  dying  Christian.  This  sub- 
ject is  applicable, 

VI.  To     THE     FELICITY     AND     GLORY    OF 

HEAVEN.  Countless  sources  of  happiness 
and  dignity  there  ;  knowledge,  purity,  rest, 
communion  with  all  the  holy,  &c.  ;  but 
Christ  is  the  Alpha  and  Omega.  He  gives 
admission  into  the  celestial  city.  He  gives 
the  crown.  He  is  the  grand  object  of  the 
beatific  vision,  "  See  him  as  he  is."  He 
is  the  subject  of  the  song.  His  favor  and 
smile  will  constitute  the  happiness  of  that 
bright  world  forever.  In  heaven  he  will 
ever  be  the  Omega,  and  his  eternity  will 
be  the  date  and  duration  of  all  its  blessed- 
ness. 

APPLICATION. 

1.  What  think  ye  of  Christ?  In  what 
estimation  do  you  hold  him  ?  What  kind 
of  service  do  you  render?  What  enjoy- 
ments derive  from  him  ?  What  improve- 
ment in  the  knowledge,  &c.,  of  Christ  dur- 
ing the  past  year  ? 

2.  WJiat  madness  to  reject  Christ  f  To 
close  the  eyes  upon  the  sun — to  reject  the 
air — the  flowing  stream — the  staff  of  life — 
would  be  wiser  than  to  reject  Christ. 


ON  THE  CONVERSION  OF  SINNERS. 

"  Brethren,  if  any  of  you  do  err  from  the  truth, 
and  one  convert  him  ;  let  him  know,  that  he  which 
converteth  the  sinner  from  the  error  of  his  way 
shall  save  a  soul  from  death,  and  shall  hide  a  mul- 
titude of  sins." — James  v.  19,20. 

The  text  refers,  doubtless,  to  the  regain- 
ing of  a  backsliding  brother  :  one  who  has 
run  well,  but  has  turned  aside  from  the  way 
of  righteousness.  Hence  the  expression, 
"err  from  the  truth."     At  an  early  period 


It 

i 


errors  crept  into  the  church  of  Christ.  Some 
of  these  were  fearful  in  their  influence. 
Errors  as  to  Christ's  Deity,  errors  as  to 
Christian  obedience,  errors  as  to  the  sim- 
plicity of  the  gospel,  &c.  There  were 
many  false  teachers,  and  these  drew  the 
unstable  from  the  purity  and  obedience  of 
the  truth.  It  was  the  duty  of  the  pious  to 
endeavor  to  regain  such,  to  bring  them  back, 
&c.  We  see  how  Paul  labored  for  the  re- 
storation of  the  Galatians,  &c.  But  the 
text  is  capable  of  a  more  extended  applica- 
tion.  We  may  justly  refer  it  to  the  duty 
of  the  Christian  church  to  endeavor  to  con- 
vert sinners  in  general.  Let  us  look  at  it 
in  the  extensive  and  general  sense. 

I.  What  is  included  in  the  conversio: 

OF  THE  SOUL  ? 

II.  What  can  we  do  towards  effect 

ING  IT  ? 

III.  The  MOTIVES  which  should  influ 

ENCE  us  TO  ATTEMPT  IT. 

I.  What  is  included  in  the  conversion 
OF  the  soul  ?  To  convert  signifies  to 
change,  to  turn  round  about.  Now  this 
may  apply  to  our  views,  our  feelings,  our 
state,  and  our  conduct.  In  conversion  there 
is, 

1.  A  change  in  our  views.  Things  are 
viewed  through  a  new  medium,  and  their 
aspect  is  entirely  altered.  Now  a  convert- 
ed person  sees  himself,  his  conduct,  and  de- 
serts, as  he  did  not  before.  He  sees  sin 
in  its  true  nature — he  sees  God  in  a  new 
character — he  views  the  Saviour,  religion, 
time,  and  eternity,  differently.  What  he 
considered  light,  he  now  calls  darkness — 
wisdom  he  now  calls  folly — good  he  now 
calls  evil.  Just  as  by  looking  through  cer- 
tain optical  instruments  the  figures  are  re- 
versed, so  to  those  converted  to  God. 

2.  A  change  in  our  feelings.  It  has  to 
do  with  the  heart  and  all  its  passions — 
love,  hatred,  desire,  delight,  &:c.  His  soul 
now  loathes  his  former  enjoyments ;  his 
former  sweets  are  now  as  gall  and  worm- 
wood. He  feels  differently  towards  the 
world  and  sin,  towards  the  pious,  and  espe- 
cially towards  the  blessed  God.  "  Old 
things,"  &c. 

.3.  A  change  in  our  state.  Once  in  the 
world — now  in  the  church  ;  once  in  the 
broad  way — now  in  the  narrow,  &c. ;  a 
captive — now  free  ;  enemy — now  a  friend ; 
condemned — now  justified,  and  accepted  of 
God.     A  child — an  heir  of  eternal  life. 


\ 


ON  WINNING  SOULS. 


Ill 


4.  A  change  in  conduct.  The  actions  of 
the  life  are  now  counter  to  what  they  were. 
He  was  prayerless — now  he  prays ;  pre- 
sumptuous— now  he  fears,  &c. ;  indifferent 
— now  solicitous  ;  disobedient — now  from 
the  heart  he  serves  God.  He  was  the  slave 
of  Satan,  and  had  the  fruit  of  shame,  &c.  ; 
now  the  servant  of  God,  and  the  fruit  of 
righteousness,  &c. 

II.  What  can  we  do  towards  effect- 
ing IT  ?  Now,  I  mean  Christians  ;  not 
merely  ministers,  but  all  who  love  and 
know  Christ.  Now,  we  cannot  illumine  the 
mind  with  spiritual  understanding ;  we 
cannot  change  the  will  ;  we  cannot  Avash 
the  spiritual  blackamoor  white.  God  must 
renew,  and  renovate,  and  give  a  new  na- 
ture, &c.     But  we  can, 

1.  Give  important  spiritual  instruction. 
Explain  and  rehearse  what  we  know  of  re- 
ligion. Christian  knowledge  is  Important. 
"  Go  and  tell  what  things  the  Lord,"  &c. 
The  disciples  were  scattered  abroad,  and 
went  everywhere  preaching  and  teaching 
the  Lord  Jesus. 

2.  We  can  employ  Christian  entreaty  and 
persuasion.  We  can  persuade  them,  per- 
haps, to  abandon  evil  habits — to  attend  the 
house  of  God — to  read  the  Bible — to  con- 
sider their  ways,  &c.  How  many  have 
thus  been  drawn  to  Christ  by  the  affection- 
ate kindness  of  believers ! 

3.  We  can  exhibit  the  characteristics  of 
true  piety.  The  apostle  speaks  of  persons 
being  won  by  the  conversation  of  the  pious. 
Our  light  must  shine — the  savor  of  piety 
be  perceived — the  fragrance  emitted — the 
spirit  diffused  abroad.  Now  this  always 
impresses — always  moves.     Then  we  can, 

4.  Connect  fervent  prayer  with  the  whole. 
Seek  God's  special  blessing — implore  his 
help — intercede  for  souls — lay  their  con- 
duct to  heart — travail  in  birth — be  very 
anxious  for  it.  This  will  please  God,  se- 
cure his  blessing,  &c.  None  ever  did  so 
in  vain. 

III.  The  motives  that  should  influ- 

lENCE  us  TO  ATTEMPT  IT. 

1.  There  is  the  possibility  of  being  suc- 
cessful. It  has  been  done.  The  text  sup- 
poses it  possible.  How  great  and  desirable 
is  such  an  achievement ! 

2.  There  is  the  obligation  laid  upon  us. 
Obligation  of  Christ's  constraining  love ; 
obligation  of  the  Spirit  of  God  within  us  ; 
obligation  of  our  own  consciences  ;  obliga- 
ion  from  what  others  did  for  us,  especially 


what  Christ  has  done.     "  Then  I  will  tell," 
&c. 

3.  We  shall  obliterate  a  multitude  of  sins. 
Cause  them  to  be  blotted  out.  Cast  as  a 
stone,  &c.  Trains  of  evil  stayed — plague 
arrested — curse  a  blessing,  &c.     Besides, 

4.  Rescue  a  soul  from  perdition.  Death 
— the  sentence — the  doom — the  misery. 
Everlasting  death — devouring  flames — 
eternal  burnings,  &c.  Oh  !  the  felicity  of 
this  when  we  die — appear  before  God's 
bar — through  all  eternity. 

application. 

1.  What  reason  for  self-reproaches  !  We 
are  verily  guilty,  &c.  All,  every  one,  &c. 

2.  Let  us  awake  to  diligence,  SfC.  Now 
let  bowels  of  mercy  constrain,  &c. 

3.  Exhortation  to  the  unconverted.  Oh  ! 
be  wise,  &c.     In  this  your  day,  &c. 


ON  WINNING  SOULS. 
"  He  that  winneth  souls  is  wise.'' — Prov.  xi.  30. 

OuK  text  directs  us  to  the  human  soul — 
the  last  and  great  work  of  God's  creative 
power  and  goodness.  When  the  earth  and 
the  heavens,  the  sea  and  the  dry  land,  with 
their  numberless  animated  creatures,  had 
been  formed,  then  Deity,  as  the  climax  of 
his  omnific  manifestation,  stepped  forth  and 
said,  "Let  us  make  man  ;"  and  it  is  re- 
corded, that  in  his  own  likeness  created  he 
him.  The  soul's  exalted  similitude  to 
God's  holy  image  is  its  highest  honor,  and 
this  invests  it  with  a  glory  and  a  worth 
which  vastly  transcend  all  terrestrial 
things.  But  alas!  the  soul  of  man  can 
only  now  be  contemplated  amid  its  eclipsed 
glory  and  moral  ruin.  By  sin  it  aposta- 
tized and  became  a  wreck.  The  crown 
has  fallen  from  its  head.  Ichabod  is  now 
written  upon  it — the  glory  is  departed.  To 
restore  the  soul  to  dignity,  holiness,  and 
heaven,  is  the  great  design  of  the  plan  of 
redemption.  God,  in  the  infinity  of  his 
grace  and  love,  has  become  the  help  of 
ruined  man  ;  has  set  up  a  plan  of  recon- 
ciliation whence  holiness,  justice,  and  truth 
may  harmonize  with  clemency,  mercy,  and 
love,  in  its  salvation.  The  great  remedy 
is  revealed  in  the  gospel.  The  way  of  re- 
covery is  there  clearly  pointed  out,  and  God 
has  set  up  in  his  church  the  Christian  min- 
istry in  connection  with  the  pious  influence 


112 


SKETCHES  OF  SERMONS. 


of  his  people,  for  the  conversion  of  sinners 
to  himself.     Notice, 

I.  The  means  to  be  adopted  for  win- 
ning SOULS. 

II.  On  whom  the  responsibility  de- 
volves.  ,  And, 

III.  The  wisdom  of  faithfitlly  dis- 
charging that  responsibility. 

I.  The  means  to  be  adopted  for  win- 
ning souls.  Now,  if  we  consider  some  of 
the  circumstances  in  which  the  soul  is  pla- 
ced, and  the  influence  which  may  be  exert- 
ed upon  it,  we  shall  then  clearly  perceive 
what  must  be  done  to  win  souls.  We  re- 
mark, 

1 .  The  soul  is  in  darkness,  and  must  he 
won  hy  the  communication  of  knowledge. 

Man  in  his  revolted  condition  is  in  the 
kingdom  of  Satan,  and  that  is  the  kingdom 
of  darkness.  Man  is  represented  as  being 
blind — blinded  by  sin  and  the  power  of  the 
destroyer.  Now  this  darkness,  or  igno- 
rance, is  the  blight  of  the  soul — its  degra- 
dation, its  misery,  its  destruction.  "  For 
the  soul  to  be  without  knowledge,"  «fec. 
"  My  people  perish  for  lack,"  &c.  To 
win  the  soul  we  must  enlighten  it — the 
light  of  truth  must  arise  upon  it — the  scales 
must  be  taken  from  the  eyes.  Man's  ruin 
and  help  must  be  detailed — the  lamp  of 
heavenly  knowledge  must  be  held  up  to 
the  soul. 

2.  The  soul  is  in  moral  thraldom,  and  the 
message  of  deliverance  must  he  proclaimed. 
The  gospel  is  a  message  of  liberty.  It  calls 
to  liberty — it  proclaims  freedom  to  those 
who  are  bound.  "  Ye  shall  know  the 
truth,"  djc.  The  gospel  dispensation  is 
the  year  of  jubilee — the  year  of  release, 
and  announces  liberty  to  the  captive. 

3.  The  soul  is  under  the  power  of  evil, 
and  Christian  influence  must  he  employed 
to  dispossess  it.  Hence  it  must  be  reproved 
— warned — exhorted — expostulated  with — 
allured.  The  soul  has  fears,  and  these 
must  be  aroused  ;  hopes,  and  these  must  be 
addressed  ;  desires,  and  these  must  be  di- 
rected. Piety  has  a  fourfold  influence  to 
exert  on  men  for  their  good. 

(1.)  The  influence  of  integrity.  An 
upright  conduct — unblameable  demeanor — 
purity  of  conversation.     This  will  do  much. 

(2.)  The  influence  of  goodness  or  be- 
nevolence. The  Saviour's  heart  and  mind. 
Love  ennobling,  reigning,  influencing,  &c. 
It  is  difficult  to  resist  this. 


(3.)  The  influence  of  holy  cheerfulness. 
An  evident  exhibition  of  the  bright  radiant 
influences  of  true  religion  on  the  soul. 
Melancholy  cannot  attract — it  is  the  cloud, 
the  desert ;  but  holy  joy  is  the  sunshine, 
and  the  verdant  scene. 

(4.)  The  influence  of  kind  persuasion. 
"  Come  with  us,  and  we  will  do  you  good," 
&;c.  Affectionate  invitation  will  often  do 
very  much. 

4.  The  soul  is  incapable  of  self -restoration, 
and  therefore  we  must  pray  for  the  Holy 
Ghost  to  render  all  other  means  efficient. 
Men  may  hear  and  understand  the  gospel — 
receive  or  reject  it — be  greatly  influenced  by 
Christian  example  ;  but  the  soul  must  be  re- 
newed by  the  Spirit  of  God.  He  takes  away 
the  heart  of  stone,  &c.  He  translates,  &c. 
from  darkness,  &c.  Thus  Paul,  "  Breth- 
ren, my  heart's  desire,  and  prayer  to  God 
is,  that  Israel,"  &c.  "  The  effectual  fer- 
vent prayer,"  &c.  Prayer  and  supplica- 
tion are  to  be  made  for  all  men,  &c.  Let 
us  labor  to  save  souls,  as  if  all  depended 
on  our  exertions,  and  then  pray,  as  if  God 
did  it  alone  and  immediately. 

II.  On  avhom  does  the  work  of  win- 
NiNG  souls  devolve  ?  It  devolves  pre- 
eminently on  the  Christian  ministry.  They 
are  called,  and  qualified,  and  sent  out  for 
this  great  purpose.  But  it  also  devolves 
upon  all  Christians  to  make  the  effort.  On 
parents,  as  did  Abraham,  Joshua,  David, 
&c.  ;  on  sabbath  school  teachers  and  tract 
distributors,  &c.  ;  in  one  word,  on  all  the 
disciples  of  Jesus.  Their  name  Christian, 
like  Christ ;  their  calling,  to  shine,  &c.  ; 
their  desire,  to  do  good,  &c.  ;  their  talents, 
however  few,  &c.     Let  us  notice, 

III.  The  wisdom  of  faithfully  dis- 
charging THAT  responsibility.  "  He  that 
winneth  souls,"  &c.  Now,  the  wisdom  of 
winning  souls  will  appear  if  you  consider, 

1.  The  value  of  that  which  is  won.  Who, 
can  describe  its  worth  ?  A  city — a  king- 
dom— a  world,  is  as  nothing  in  the  scale. 
He  who  never  erred,  has  proposed  this 
mighty  interrogation,  "  What  shall  it  profit 
a  man,"  &c.  To  win  souls  is,  therefore, 
the  highest  wisdom,  the  most  noble  of  all 
attainments. 

2.  The  dignity  of  those  with  whom  we  co- 
operate. We  move  in  the  same  train,  and 
labor  with  patriarchs,  prophets,  apostles, 
&c.  They  lived,  and  sung,  and  toiled,  and 
died,  to  win  souls.  We  are  fellow- workers 
with  angels,  for  their  history  is  connected 


THE  MINISTRY  OF  SALVATION. 


113 


with  that  of  redemption  ;  they  are  also 
ministering  spirits,  &;c.  We  are  acting  in 
unison  with  the  blessed  Deity.  God  was 
not  so  glorious,  and  great,  and  blessed  in 
creating  the  world  as  in  redeeming  it.  His 
Son,  in  all  the  mystery  of  the  incarnation 
— the  depths  of  his  humiliation — intensity 
of  his  sorrow  and  ignominy — the  agony  of 
his  death,  had  but  one  end,  to  win  souls. 
For  this  all  the  arrangements  of  Providence 
progress,  and  will  be  consummated.  The 
songs  of  the  ransomed  will  have  respect  to 
this,  &c.     Is  it  not  wise,  &c. 

3.  The  Miss  enjoyed  by  the  soul  through 
eternity.  Follow  the  spirit,  &c.  into  the 
regions  of  a  blissful  immortality.  Con- 
template its  dignity,  and  joy,  and  glory,  as 
beatified.  Entered  on  a  state  of  bound- 
less felicity.  "  In  thy  presence  is  fulness 
of  joy,"  &c. 

APPLICATION. 

1.  Who  are  engaged  in  the  work  ?  Be 
constant  —  active  —  persevering  — devoted . 
The  day  of  recompense  will  come.  "  Be 
faithful  unto  death,"  &c. 

2.  Who  will  now  consecrate  their  services 
to  the  Lord  ?  What  say  you,  ye  young — 
ye  strong — ye  with  time,  &c. 

3.  How  many  here,  are  yet  strangers  to 
Christ  ? 


THE  MINISTRY  OF  SALVATION. 

"  Even  as  I  please  all  men  in  all  things,  not 
seeking  mine  own  profit,  but  the  profit  ,of  many, 
that  they  may  be  saved." — 1  Cor.  x.  33. 

The  text  is  the  declaration  of  the  apostle 
as  to  the  course  he  pursued  in  fulfilling  the 
responsible  work  of  the  ministry,  verse  32. 
The  end  of  his  ministry  he  specifies  in  the 
text,  "  that  they  may  be  saved,"  &c. 

I.  The  nature  of  that  salvation  which 

THE  GOSPEL  CONTEMPLATES. 

II.  The  responsibility  of  the  Chris- 
tian ministry  to  make  known  the  means 

BY  which  this  salvation  MAY  BE  SECURED. 

I.  The  nature  of  that  salvation  which 
THE  gospel  contemplates.  What  is  it  to 
be  saved  ?  It  signifies  to  be  delivered — to 
be  delivered  from  that  sinful  perishing  state 
in  which  we  are  involved  by  nature.  Look 
at  that  state  in  its  guilt — in  its  depravity — 
in  its  peril. 

1.  To  he  saved  w  to  be  pardoned.  It 
15 


changes  the  condition — debt  cancelled — 
cloud  blotted  out — charges  erased.  Par- 
don is  promised,  published,  and  urged  in 
the  gospel.  This  is  the  foundation  of  ac- 
ceptable piety,  to  be  pronounced  righteous 
by  justifying  grace.  "  Thy  sins  are  for- 
given," &c.     To  Jbe  saved  is, 

2.  For  the  mind  and  heart  to  be  renewed. 
Pardon  does  not  in  itself  alter  the  feelings 
and  desires.  The  depravity  is  so  deep,  so 
entire,  so  universal,  that  the  heart  cannot 
be  repaired,  or  merely  improved — amend- 
ed ;  it  must  be  totally  changed — born  again 
— renewed.    All  old  things  must  pass  away. 

The  heart  of  stone  must,  &c.     God's  na- 

*^  .  .  .       . 

ture,  spirit,  and  mind  imparted. 

3.  To  be  saved  is  for  the  soul  to  be  res- 
cued from  its  peril.  The  frown  of  God — 
the  wrath  of  the  Holy  One — the  sentence 
of  death — and  hell  itself.  When  God  for- 
gives, his  anger  passes  away ;  no  longer 
under  wrath,  but  favor — delivered  from  the 
wrath  to  come — now  a  title  to  everlasting 
life — names  written  in  heaven — after  death, 
eternal  glory — saved  into  God's  family  on 
earth,  and  into  heaven  forever. 

II.  The  responsibility  of  the  Chris- 
tian ministry  to  make  known  the  means 

BY  which  this  salvation  MAY  BE  SE- 
CURED. 

1 .  The  gospel  must  be  declared,  as  con- 
taining the  only  way  of  salvation.  Without 
this  all  is  darkness — mist — confusion.  Not 
another  book  in  the  universe.  Ten  thou- 
sand subjects  may  be  taught,  &c.,  but  this 
nowhere  else.  \Vord  of  salvation.  Nei- 
ther science  nor  literature  can  aid  us — gos- 
pel the  only  record  of  mercy. 

2.  Jesus  must  be  published  as  the  only 
deliverer.  No  other  has  the  office,  nor  the 
ability.  Prophets  to  teach — priests  to  offer 
sacrifice — holy  men  to  counsel — angels  to 
minister — but  Christ  only  to  save.  Stands 
forth  as  the  sun  in  the  heavens — to  all  gen- 
erations, ages,  and  countries. 

3.  Repentance  and  faith  as  the  appointed 
means.  They  are  essentially  so — they  are 
necessary  to  it.  Eyes  opened — ears  un- 
stopped— hearts  converted — mind  changed 
— heart  penitent, and  mercy  longed  for.  Then 
faith — seeking,  finding,  resting  on  Christ. 
Faith  before  the  cross — before  the  throne. 

4.  Obedience  of  heart  a7id  life  as  tlte  evi- 
dence of  salvation.  Not  the  cause,  but  the 
effect — ^not  the  root,  but  the  fruit — not  the 
foundation,  but  the  superstructure.  Cheer- 
ful, willing,  entire  obedience. 


114 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1.  Have  we  so  preached  ? 

2.  Havfe  you  so  heard  ? 

3:  This  is  the  design  of  the  true  gospel. 
4.  We  offer  it  to  each  and  all. 


MINISTERIAL   ARDOR. 

"  For  whether  we  be  beside  ourselves,  it  is  to 
God  ;  or  whether  we  be  sober,  it  is  for  your  cause." 
—2  CoR.  V.  13, 

We  are  always  compelled  to  regard  con- 
duct which  is  peculiarly  striking  and  promi- 
nent. Even  the  eccentricities  of  men  turn  for 
a  time  public  attention  towards  them.  But 
where  there  is  displayed  great  decision  of 
principle,  great  energy  of  action,  and  great 
disinterestedness  of  motive,  our  attention  is 
then  excited  in  a  peculiar  manner.  If  we 
do  not  approve  of  the  object,  we  give  in- 
voluntary homage  to  men  when  there  is 
honesty  of  purpose  with  nobleness  and  ve- 
hemence of  spirit.  The  worst  that  we  ven- 
ture to  say  is,  that  he  may  be  a  fanatic  or 
an  enthusiast,  but  still  withal  he  may  be 
an  honest,  well-meaning  person.  Now,  to 
the  eyes  of  both  Jews  and  Greeks',  the 
apostles  were  just  such  persons.  They 
were  deemed  mad  with  religious  enthusi- 
asm, and  to  this  the  apostle  refers  in  the 
text.  As  Christians  we  approve,  commend, 
and  rejoice  in  the  spirit  and  labors  of  the 
apostles ;  but  if  so,  should  we  not  imitate 
them — imbibe  their  spirit — breathe  their 
devotedness — exemplify  their  toil  and  self- 
denial  ?  In  one  word,  should  we  not  exhibit 
the  utmost  determination  and  vehemence  of 
spirit  in  diffusing  the  gospel  through  the 
world?  We  affirm,  then,  that  the  cause  of 
Jesus  warrants  the  employment  of  our  ut- 
most energies  and  powers,  even  though  we 
are  exposed  to  the  charge  of  being  beside 
ourselves.  Let  us  establish  and  illustrate 
this.     For  proof  we  refer, 

I.    To    THE    MAGNITUDE    OF    OUR    OBJECT. 

This  object  is  of  the  highest  importance. 
It  is  the  elevation  of  human  beings  to  moral 
dignity,  purity,  and  salvation — lifting  up 
immortal  souls  from  the  verge  of  the  pit  to 
the  highest  enjoyment  of  celestial  grandeur 
and  blessedness.  Look  at  the  depraved 
condition  of  the  human  race,  especially  of 
the  heathen.  The  mind  dark  as  midnight; 
spirit   spell-bound    by  superstition  ;    heart 


callous  with  relentless  cruelty ;  life  one  of 
torture,  distraction,  horror,  wretchedness, 
and  followed  by  a  death  of  despair.  Think 
of  the  transformations  we  seek.  Light,  lib- 
erty, purity,  peace,  hope,  immortality,  hea- 
ven. What  compared  with  this  is  mere 
civilization — national  independence — men- 
tal culture — earthly  prosperity — scientific 
discovery,  &c.  Here  is  the  concentration 
of  the  glorious,  the  blessed,  the  sublime. 
We  refer, 

II.    To    THE    VASTNESS    OF    OUR    SPHERE. 

Even  as  in  ancient  days,  we  may  affirm 
"that  the  field  is  the  world."  Take  a 
map  of  the  world,  or  a  terrestrial  globe, 
and  look  at  the  vastness  of  our  sphere. 
You  traverse  whole  regions  of  the  world, 
where  nothing  but  darkness  and  misery 
reign — China,  India,  Egypt,  Persia,  Tur- 
key, South  America  ;  visit  the  almost  bru- 
talized inhabitants  of  the  northern  regions; 
the  aboriginal  savages  of  Africa,  &c.  In 
turning  round  the  globe,  you  see  Britain, 
and  parts  of  America,  and  here  and  there 
an  island,  where  they  have  the  gospel ;  but 
the  mass  are  perishing  for  lack  of  know- 
ledge. The  world  lieth  under  the  rule  of 
the  wicked  one.  Will  feeble  or  tame  ef- 
forts do  any  thing  to  evangelize  this  sphere  ? 
to  illumine  these  hundreds  of  millions  ?  to 
convert  these  myriads  upon  myriads?  If 
every  Christian  were  wholly  devoted  either 
to  teach  or  preach  ;  if  every  believer  were 
consecrated  entirely  to  the  work,  so  vast  is 
it,  so  immense,  that  our  means  would 
scarcely  be  commensurate  to  it.  A  few 
hundreds  of  nets  are  all  that  are  employed 
to  drag  this  fathomless  ocean  of  its  perish- 
ing millions.  In  vindication  of  the  highest 
zeal  we  refer, 

III.    To  THE  GRANDEUR    OF  OUR    SUBJECT. 

To  effect  the  glorious  end  contemplated, 
what  are  our  means  ?  what  the  instrument- 
ality we  design  to  employ  ?  We  answer, 
the  glorious  gospel  of  the  blessed  God — by 
the  cross  of  Christ.  We  purpose  no  inva- 
sion by  powerful  armies  ;  we  shall  send  no 
vessels  of  war  ;  no  legislative  statutes  en- 
forced  at  the  point  of  the  bayonet,  or  the 
mouth  of  the  cannon.  We  have  arms,  but 
they  are  the  sword  of  the  Spirit — the  in- 
vincible weapons  of  truth — the  banner  of 
the  cross — the  standard  of  mercy — the 
streamers  of  peace.  Our  trumpet  sounds 
to  deeds  of  mercy  and  love.  Simply  we 
carry  the  gospel  of  salvation,  and  preach  it 
to  the  people.     Tell  of  the  Nazarene — his 


NEUTRALITY  IMPOSSIBLE. 


115 


life,  death,  resurrection,  &;c.  Invite  them 
to  be  reconciled  to  God.  Cry  out  to  them, 
"  Behold  the  Lamb  of  God,"  &c.  Is  not  our 
subject  as  simple,  beautiful,  yet  mighty,  as 
the  light  of  heaven  ?  The  melodious  an- 
gelic song  comprises  it,  "  Glory  to  God  in 
the  highest,"  &c.  But  will  this  message 
effect  the  great  work  ?     We  refer, 

IV.    To  THE  TRIUMPHANT    ACHIEVEMENTS 

OF  THE  PAST.  Shall  We  appeal  to  the  his- 
tory of  the  gospel  in  its  early  or  later 
days  ?  We  appeal  to  its  origin.  This  gos- 
pel was  preached  in  Jerusalem,  the  city  of 
Christ's  death — the  place  crimsoned  with 
his  blood ;  preached  by  fishermen,  &c. 
See  the  marvellous  results — the  conviction 
and  conversion  of  three  thousand  under  one 
sermon.  Afterwards  the  number  is  in- 
creased to  five  thousand.  The  disciples  go 
forth  to  other  places.  They  visit  Corinth, 
the  most  sensual  city  of  the  age  ;  Athens, 
the  most  renowned  for  its  multifarious  gods  ; 
Ephesus,  where  the  splendid  temple  of 
Diana  shone  forth  in  its  seducing  gran- 
deur ;  Rome,  the  imperial  city  of  the 
world  ;  and  everywhere,  by  the  preaching 
of  the  cross,  souls  are  converted  to  the 
Christian  faith,  and  to  the  lofty  virtues  of 
evangelical  morality.  Let  us  now,  by  one 
striking  transit,  come  to  modern  times. 
Men  imbued  with  the  same  spirit,  yet  not 
possessed  of  miraculous  powers,  carry  the 
same  gospel  to  India,  and  there  it  breaks 
down  caste,  and  even  proud  Brahmins  be- 
come children  in  the  school  of  Christ. 
They  carry  it  to  the  wilds  of  Africa — the 
filthy  Hottentots  become  civil,  intelligent, 
and  holy  ;  to  the  cannibals  of  the  South 
Seas,  and  there  a  nation  is  born  in  a  day. 
Say,  then,  if  the  highest  zeal  is  not  wisely 
expended  in  this  great  cause  ?  We  ad- 
vert, 

V.    To     THE    ASPECT     OF     THE     PRESENT 

TIMES.  In  all  parts  of  the  world  missions 
have  to  some  extent  succeeded  ;  but  the  pres- 
ent aspect  of  things  should  excite  to  the  most 
devoted  zeal.  The  established  character 
of  some  missions — the  great  success,  of 
others — the  opening  of  new  doors  of  amaz- 
ing extent — the  increased  ratio  of  success 
in  most  stations — when  caste  is  broken — 
when  a  few  dare  to  do  the  deed — when  na- 
tive preachers  are  being  raised  up,  we  then 
seem  to  have  reached  the  crisis  when  we 
may  expect  to  storm  the  citadel  itself 
Drops  shall  be  succeeded  by  showers,  and 
"  the  little  one  shall,"  &c. 


VI.  To  THE    PREDICTED    GLORIES    OF    THE 

FUTURE.  We  are  not  engaged  in  a  matter 
of  uncertainty  ;  we  have  the  revealed  will 
of  God  assuring  us  of  the  certainty  of  suc- 
cess. His  word  shall  not  return,  «Sic.  "  It 
shall  accomplish,"  &c.  Hear  the  glorious 
declaration  of  Deity,  "  For  the  earth  shall 
be  filled,"  &c.  "  I  will  bring  my  sons," 
&;c.  "  He  will  say  to  the  north,"  &c. 
"  All  flesh  shall  see  the  salvation  of  God," 
&;c.  "  He  shall  be  praised  from  the  ris- 
ing," &c.  Hear  Jehovah's  most  absolute 
asseveration  :  "  But  as  truly  as  I  live  all 
the  earth  shall  be  filled  with  the  glory  of 
the  Lord."  Here  then  we  sow  in  hope  and 
plough  in  hope — preach  in  hope — instruct 
in  hope — pray  in  hope — believe  in  hope — 
give  our  donations  in  hope,  &;c.  With  such 
prophecies  and  promises  can  we  be  too  ar- 
dent  and  zealous? 

VII.  To  THE  LIMITATION  OF  OUR  OPPOR- 
TUNITIES. To  attempt  these  sublime  ob- 
jects— to  combat  this  world  of  evil — to  at- 
tempt the  rescue  of  these  deathless  spirits, 
we  have  only  the  short  space  of  a  transitory 
existence.  We  might  well  seek  antedilu- 
vian lives  to  labor.  A  survey  seems  enough 
for  our  short  breath  of  existence.  If  we 
do  any  thing,  there  must  be  devoted,  ardent, 
zealous  effort.  "  Whatever  thy  hand,"  &c. 
"  Work  while  it  is  called  day."  This  is 
echoed  back  from  the  tombs  of  past  gene- 
rations— the  tombs  of  the  slain  warriors  in 
this  hallowed  cause  ;  from  the  tombs  of 
Coke,  and  Elliot,  and  Carey ;  from  the 
tombs  of  Mrs.  Winslow  and  Mrs.  Judson. 
"  Work  while  it  is  called  day,"  &c. 

APPLICATION. 

1.  Are  we  anxious  and  earnest  in  the 
missionary  work  ? 

2.  Who  will  be  so  from  this  hour? 

3.  Seek  for  yourselves  what  you  send  to 
others. 


NEUTRALITY  IMPOSSIBLE. 

"  He  that  is  not  with  me  is  against  me." — Matt. 
xii.  30. 

Christ  was  the  most  faithful,  yet  the 
most  tender  of  all  preachers.  These  were 
combined  in  all  his  addresses.  He  never 
failed  to  pity,  yet  he  also  never  failed  to 
exhibit  the  truth  to  the  consciences  of  his 


116 


SKETCHES  OF  SERMONS. 


hearers.  Having  delivered  the  most  soul- 
searching  discourse  to  the  hypocritical 
scribes  and  Pharisees,  he  concludes  it  with 
tears,  and  laments  the  doom  vi'hich  they 
might  have  averted.  Surely  it  should  be 
our  constant  aim  to  copy  the  perfect  exam- 
ple of  the  great  Teacher.  We  would  en- 
treat, and  reason,  and  persuade.  We 
would  allure  you  by  the  precious  promises 
— we  would  win  by  heaven's  glories — 
we  would  attract  by  the  influence  of  the 
cross;  but  if  all  this  should  fail — if  you 
still  hearken  and  do  not  believe — form  a 
part  of  the  public  assembly  and  do  not  give 
your  hearts  to  Christ — we  then  must  warn 
you,  and  with  all  fidelity  proclaim  the 
language  of  Christ  in  your  ears,  "  He  that 
is  not  with  me  is  against  me,"  &c. 

I.  What  is  it  to  be  with  Christ  ?  It 
includes  several  things. 

1.  With  him  in  the  conclusions  of  our 
minds.  The  carnal  mind  concludes  very 
differently  to  Christ  on  almost  every  sub- 
ject. We  know  Christ's  views  of  the  Fa- 
ther ;  we  know  his  views  of  sin — of  holi- 
ness— of  time — of  the  soul — of  eternity — 
of  heaven — of  hell.  Are  we  like-minded 
with  Christ — see  objects  through  the  same 
medium. 

2.  With  Christ  in  the  affections  of  the 
soul.  What  he  loves  do  we  supremely 
love  ?  What  he  hates,  &c.  Do  our  hearts 
move  with  his  ?  our  desires  with  his  ? 
Does  he  in  fact  draw  us  after  him  ?  his 
jealousies — his  hopes,  &c.  Now,  if  Christ's 
spirit  be  in  us  this  will  be  the  case. 

3.  With  Christ  in  the  pursuits  of  life. 
How  did  he  live,  and  for  what  ?  Do  we 
walk  in  the  Lord  Jesus  ?  Do  we  set  simi- 
lar  objects  before  us  ?  aim  at  similar  ends 
— labor  for  similar  realizations — glory  of 
God  and  the  true  good  of  human  beings. 
He  did  all  his  Father's  will  and  work. 

4.  With  Christ  in  the  endearments  of 
union  and  communion.  He  that  is  joined  to 
the  Lord  is  one  spirit.  Christ  in  you  the 
hope  of  glory.  He  manifests  himself  unto 
his  people,  &c.  "  Behold,  I  stand  at  the 
door  and  knock,"  &c. 

5.  With  Christ  in  spiritual  exercises  and 
conflicts.  Resisting  evil — overcoming  the 
world — vanquishing  the  powers  of  dark- 
ness— praying  and  laboring  against  these — 
setting  up  and  maintaining  another  king- 
dom. Are  we  his  soldiers — valiant  for  the 
truth — confessing,  adorning,  and  diffusing 
the  truth  of  his  gospel. 


IL  What  is  it  to  be  against  Christ  ? 
Two  classes: 

1 .  Those  who  are  manifestly  so.  Infidels 
—  blasphemers  —  persecutors  —  scoffers  — 
the  profane  and  thoroughly  worldly — ne- 
glecters  of  his  word  and  ordinances.  These 
need  only  be  named.  They  have  the  name 
of  their  master  in  their  foreheads;  the 
livery  of  sin  is  manifest ;  their  spirit  and 
conversation  are  conclusive  against  them. 

2.  Those  who  are  not  openly,  yet  who  are 
really  so. 

(1.)  They  who  are  half-hearted — have 
some  love,  some  desires,  some  esteem  ;  but 
it  is  not  entire.  Their  hearts  are  divided 
— stand  midway  between  the  church  and 
the  world — follow  Christ  at  a  distance. 

(2.)  Those  who  are  constantly  hindered 
in  carrying  out  their  convictions.  One  is 
occupied  with  the  worldly,  and  their  salu- 
tations and  tokens  of  favor  bind  him  ;  an- 
other with  business,  and  it  absorbs — farm, 
merchandise,  &c.  ;  another,  the  affairs  of 
the  family ;  another,  the  fear  of  persecu- 
tion ;  others  who  think  secret  attachment 
is  sufficient,  with  Nicodemus. 

3.  Those  who  rest  in  external  observances. 
Many  pride  themselves  in  their  extensive 
knowledge — in  their  regular  lives — in  their 
attendance  on  means.  How  often  Christ 
reasoned  with  them  !  "  Not  those  who  say, 
Lord,  Lord,"  &c.  "The  kingdom  of  God 
is  not  meat  and  drink,"  &c.  Christ  said 
to  Nicodemus,  a  teacher,  &c.,  "  Ye  must 
be  born  again." 

III.  Christ's  conclusions  as  to  those 
WHO  ARE  not  with  HIM.  "  They  are 
against  me."  I  recognise  friends  and  ene- 
mies only — subjects  and  rebels — lovers  and 
haters.  He  has  no  medium  class — no  me- 
dium state — no  medium  heaven.  Now, 
you  who  would  not  be  numbered  with  the 
enemies  of  Christ,  just  let  us  appeal, 

1.  To  reason.  Does  not  reason  say  you 
cannot  be  for  two  opponents  ?  for  light  and 
darkness — sin  and  holiness — heaven  and 
pei'dition.  Does  not  reason  say,  with  your 
views  of  Christ,  you  should  give  him  your 
hearts  ? 

2.  /  appeal  to  conscience.  Your  convic- 
tions, how  often  shaken.  Under  sermons 
— when  reading  the  Bible — when  sick — 
when  at  the  funeral  of  a  friend — when 
others  have  given  themselves  to  Christ. 

3.  I  appeal  to  the  cross  of  Christ.  Christ 
speaks.  He  says,  I  loved  you,  &c.  I 
died  for  you ;  for  your  entire  devotedness 


REJECTERS  AND  RECEIVERS  OF  CHRIST  CONTRASTED. 


117 


to  me.  He  shows  his  hands — his  side  ;  he 
groans,  &c.  Now,  what  are  the  claims 
of  Christ?  Your  lips — your  good-will — 
oh  !  surely  yourselves  : — 

"  Love  so  amazingf,  so  divine, 
Demands  my  soul,  my  life,  my  all." 

4.  /  appeal  to  the  day  of  judgment. 
Christ  is  now  enthroned.  He  sways  the 
sceptre  of  the  universe.  All  nations  are 
before  him.  Behold  an  assembled  world. 
The  countless  myriads  are  divided  into  four 
— five — six  sections  ?  Oh,  no  ;  but  two — 
the  righteous  and  the  wicked — wise  and 
foolish — friends  and  foes — saints  and  sin- 
ners. What  surprise — what  confusion — 
what  horror !  He  exclaims  to  the  disap- 
pointed and  excluded,  "  He  that  is  not  with 
me  is  against  me,"  &c. 

APPLICATION. 

1 .  How  important  to  avoid  self-deception  ! 
"  Do  not  err,"  &c.  "  Be  not  deceived," 
&c. 

2.  Will  not  many  resolve  to  he  for  Christ 
to-night?  You  must  cross  the  line  of  de- 
marcation— you  must  be  decided.  Now 
record  your  vow  ;  now  decide — act,  &c. 

3.  What  can  be  gained  by  being  against 
Christ  7  What  honor  ?  peace  ;  happiness  ' 
What  in  life  ?  What  in  death  ?  What  in 
eternity  ?     Ask  yourselves  what  ? 


, 


REJECTERS  AND  RECEIVERS  OF 
CHRIST  CONTRASTED. 

"  He  came  unto  his  own,  and  his  own  received 
him  not.  But  as  many  as  received  him,  to  them 
gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name." — ^John  i.  11,  12. 

Our  present  subject  describes  the  recep- 
tion Christ  met  with  when  he  became  in- 
carnate, and  made  his  advent  into  our 
world.  He  was  in  the  world,  and  we  may 
truly  say,  that  for  dignity  and  mental  and 
moral  grandeur  the  world  had  never  had 
such  a  visitant.  Yet,  it  knew  him  not ;  it 
gave  him  no  deference ;  yielded  him  no 
homage  or  respect ;  it  hailed  him  with  no 
song  of  joy  ;  it  knew  him  not.  But  the 
former  part  of  our  text  is  still  more  mar- 
vellous, "  He  came  unto  his  own,"  &c. 
Let  us  consider, 

I.  Christ's  rejection  by  his  own,  and 

ENDEAVOR  TO  ACCOUNT  FOR  IT.       And, 


II.  Christ's   reception   by   some,  and 

THE  advantages  WHICH  FOLLOWED. 

I.  Christ's  rejection  by  his  own,  and 
endeavor  to  account  for  it.  "  He  came 
unto  his  own  ;"  that  is,  to  his  own  people, 
and  nation,  and  land.  The  world's  Mes 
siah  was  to  be  of  the  seed  of  Abraham — 
of  the  tribe  of  Judah— of  the  royal  line  of 
David.  He  was  also  to  come  to  their  na- 
tion— the  very  city  had  been  predicted  in 
which  he  should  be  born.  Bethlehem  was 
to  be  the  place  of  his  nativity  ;  he  was  to 
come  at  a  specific  time — before  the  sceptre 
should  depart  from  Judah,  or  just  at  the 
time  that  regal  power  and  authority  should 
cease  among  them  as  a  nation  ;  and  thus 
he  came,  and  in  every  iota  the  prophecies 
received  theirexact  accomplishment.  More, 
the  Jews  were  ardently  expecting  him ;  all 
the  pious  and  devout  had  been  waiting  for 
him,  and  were  particularly  doing  so  at  the 
time  of  his  advent ;  yet,  they  "  received 
him  not;"  in  other  words,  they  rejected 
him  ;  they  reviled  his  character — treated 
him  with  contempt  and  scorn — preferred  a 
murderer  to  him — and  at  length,  with 
wicked  hands,  put  him  to  a  cruel  and 
shameful  death.  How  surprising  this  con- 
duct !  How  can  it  be  accounted  for  ?  Not 
in  any  thing  connected  with  Christ,  for  he 
was  holy,  blessed,  and  the  very  embodi- 
ment of  every  grace  and  virtue  ;  but  he 
became  to  the  Jews  a  stone  of  stumbling, 
and  rock  of  offence.  It  is  written.  They 
were  offended  in  him.  This  arose  partly 
from, 

1 .  Fixing  their  attention  on  one  class  of 
prophecies  only.  Those  which  spake  of  his 
regal  glory  and  conquests  ;  and,  interpret- 
ing these  carnally,  they  seemed  to  be  ig- 
norant of  those  which  described  his  humili- 
ation, poverty,  sufferings,  &c. 

2.  They  were  not  prepared  for  a  system 
of  spiritual  religion.  They  were  wedded 
to  forms  and  rites ;  to  their  ritual,  and 
temple,  &c.  Their  cry  was,  "  We  are 
Abraham's  children."  "  The  temple  of 
the  Lord  are  we." 

3.  They  were  filled  with  desires  after 
worldly  pomp  and  power.  They  wisiied  to 
be  freed  from  the  yoke  of  the  Romans,  &;c. 
Wanted  a  Messiah  who  should  have  a 
kingdom  of  this  world — have  soldiers,  &c. 

4.  They  were  offended  at  the  fidelity  of 
Christ's  teaching.  It  was  too  direct — hu- 
miliating. It  disrobed  them  of  their  cloaks 
of  hypocrisy ;    it  exposed  their  covetous- 


118 


SKETCHES  OF  SERMONS. 


ness ;  it  demanded  a  change  of  heart — a 
reformation  of  life — and  holiness  both  of 
heart  and  life.  It  denounced  their  self- 
righteousness,  and  reproved  their  skepti- 
cism and  perversion  of  their  oracles  ;  there- 
fore they  received  him  not.  His  teaching 
was  luminous,  heavenly,  divine  ;  but  they 
received  him  not.  His  life  was  one  of 
spotless  purity,  yet  they,  &c.  His  career 
was  one  of  richest  mercy,  yet  they,  &c. 
His  miracles  were  stupendous  and  all- 
gracious,  yet  they,  &c.  He  was  their  own 
Messiah,  yet  they,  &;c.  Observe,  then, 
II.  Christ's    reception  by   some,  and 

THE  advantages  WHICH  FOLLOWED.   "  But 

to  as  many,"  &;c.     A  few  did  receive  him, 
although  the  mass  rejected  him.     Observe, 

1.  These  regarded  and  believed  Ms  mes- 
sage. They  heard,  and  understood,  and 
were  brought  to  acknowledge  him  as  the 
Christ — the  sent  of  God.  They  were  satis- 
fied of  his  divinity,  "  We  know,"  &c. 
They  believed  his  word — gave  implicit 
credit  to  his  doctrines — trusted  in  his  prom- 
ises — and  received  his  person.  He  de- 
scribed himself  as  the  gift  of  God  ;  they 
opened  their  hearts  to  him  as  such.  He 
claimed  the  character  of  a  prophet,  and 
they  yielded  full  belief  to  his  word.  He  ap- 
peared as  their  Redeemer,  and  they  trusted 
in  his  work  and  undertaking.  He  pro- 
fessed to  be  a  king,  and  they  gave  him 
reverence,  and  yielded  obedience  to  his 
commands.  Sick — they  received  him  as 
the  great  physician ;  poor — as  the  rich 
donor  of  heaven  ;  enslaved — as  the  great 
deliverer  ;  lost — as  the  good  shepherd  ; 
guilty — as  the  Lamb  of  God,  &c.  ;  dead — 
as  the  life  of  the  world.  And  in  receiving 
Christ  they  became, 

2.  Identified  with  him.  As  his  disciples 
— followers — sheep,  &c.  They  received 
his  doctrines,  precepts,  spirit,  and  kingdom. 
What  were  the  advantages  derived  ?  To 
them  he  gave  power,  or  rather  right,  or 
privilege,  &c.  Christ  became  as  we  were, 
that  we  might  become  what  he  was.  He 
being  the  Son  of  God,  became  the  Son  of 
man,  that  we  might  become  the  sons  of 
God.  Sin  had  alienated  us.  We  were 
rebels — ungodly — children  of  the  wicked 
one  ;  but  by  receiving  Christ,  we  thus  be- 
come the  sons  of  God.  Those  who  re- 
ceived Christ  were  changed,  and  made  par- 
takers of  the  divine  nature.  The  carnal 
heart  was  destroyed — a  new  heart,  &c. — 
were  converted,  and  became  as  little  chil- 


dren— were  adopted  into  the  divine  family 
— brought  nigh  to  God — introduced  into 
his  gracious  kingdom,  and  became  saints, 
heirs,  &;c.  The  blessedness  of  this  condi- 
tion is  exceedingly  comprehensive. 

(1.)  The  enjoyment  of  the  Spirit  of  God. 
"  Because  ye  are  sons,"  &c. 

(2.)  An  interest  in  the  love  and  favor  of 
the  Father. 

(3.)  A  gracious  right  to  all  the  benig- 
nant mercies  of  a  good  providence. 

(4.)  Heirship  to  all  the  promises  of  the 
new  covenant. 

(5.)  Angelic  attendance  and  ministra- 
tion. 

(6.)  A  good  hope  of  future  glory. 

(7.)  A  resurrection  body,  like  Christ's. 

(8.)  A  crown  and  kingdom  with  Christ 
in  glory  everlasting. 

APPLICATION. 

Are  there  not  three  distinctions  of  char- 
acter represented  by  some  in  this  congrega- 
tion ? 

1 .  Some,  we  fear,  are  ignorant  of  Christ ; 
they  represent  the  world,  who  knew  him 
not. 

2.  Some,  we  fear,  reject  Christ ;  they 
know,  &c.,  but  do  not  approve  of  his  doc- 
trines, or  laws,  or  kingdom,  and,  like  the 
Jews,  receive  him  not.  Wedded  to  forms — 
a  mere  name,  &c. 

3.  Others,  we  hope,  like  the  believing 
humble  disciples,  have  received  him.  How 
transforming  were  the  results ;  how  happy 
their  effects ;  how  dignifying,  &c.  Be  ye 
followers  of  God  as  dear  children.  Walk 
in  him.     Honor  the  Saviour,  &c. 

4.  All  other  distinctions  will  be  worth- 
less at  a  future  day.  Think  of  this.  Now 
receive  Christ.  To  reject  Christ  is  un- 
grateful, wicked,  cruel,  &c. 


THE  GOSPEL  CALL. 

"  Many  are  called,  but  few  are  chosen." — Matt. 
xxii.  14. 

The  text  is  the  concluding  observation 
of  Christ's  in  reference  to  the  parable  of 
the  marriage  feast,  and  is  intimately  con- 
nected with  the  exclusion  of  the  man  with- 
out a  wedding  garment.  It  is  of  the  utmost 
importance  that  we  endeavor  to  ascertain 
the  true  meaning  of  the  word  of  God.  We 
shall   not  be   likely  to  do  this,  unless  we 


THE  GOSPEL  CALL. 


119 


take  scripture  in  its  connection.  Many- 
wild  and  ridiculous  theories  have  been  palm- 
ed upon  the  scriptures.  Indeed,  almost 
any  thing  may  be  proved  from  the  Bible, 
if  we  take  the  sound  for  the  sense,  or  if  we 
take  verses  or  sentences  without  respect  to 
the  passages  with  which  they  are  connect- 
ed. Let  us  then  ascertain,  if  possible,  the 
meaning  of  the  words  in  the  text,  and  see 
how  they  apply  to  this  parable. 

(1.)  Called  signifies  invited.    See  ver.  3. 

(2.)  Many  clearly  signifies  a  great  num- 
ber. First  the  Jews  are  included,  ver.  3 
to  7  ;  then  the  Gentiles,  ver.  9.  Christ 
sends  his  gospel  to  the  whole  world,  to  every 
creature. 

(3.)  Chosen  signifies  accepted,  and  ap- 
proved of,  in  contrast  with  the  man  who 
was  excluded  for  not  having  on  the  wedding 
garment. 

(4.)  Few,  is  clearly  placed  in  opposition 
to  the  great  multitude  who  were  called  to 
the  wedding  feast.  In  one  word,  but  few 
sat  down  to  the  feast  in  comparison  of  those 
who  were  bidden.     Let  us  inquire, 

I.  The  way  in  which  God  calls  men. 

1.  Now  God's  great  method  is  by  the 
preaching  of  the  gospel.  He  sends  his  ser- 
vants, as  in  ver.  3.  This  is  most  graphi- 
cally and  powerfully  presented  to  our  view, 
Rom.  X.  13-17.  Here  it  is  shown,  that  be- 
fore salvation  there  must  be  calling  upon 
the  name  of  the  Lord.  But  before  we  can 
call  on  him,  we  must  believe  in  him  ;  be- 
fore believing  is  practicable,  we  must  hear 
of  him  ;  we  cannot  hear,  unless  some  are 
sent  with  the  message  to  us.  Hence,  "  How 
beautiful,"  &c.  "  So  then  faith  cometh  by 
hearing,"  &c.  While  this  is  God's  general 
established  method  of  calling  sinners,  we 
notice  that  sometimes  he  does  this, 

2.  By  the  written  word — by  perusing  the 
truth.  Hence  some  have  taken  up  the  word 
of  God  at  home,  and  have  thus  been  led  to 
see  their  misery  and  the  way  of  salvation. 
A  tract  has  sometimes  been  thus  blessed. 
This  has  especially  been  the  case  among 
the  heathen. 

3.  Sometimes  God  has  called  by  the  con- 
versation of  his  people.  But  in  this  case  it 
has  been  by  their  making  known  the  truths 
of  the  gospel.  Thus  the  woman  of  Sama- 
ria— her  neighbors.     God  often  makes, 

4.  The  events  of  providence  subservient 
to  this  call.  Awful  providential  events  ; 
disappointments  in  the  world  ;  domestic  be- 
reavements ;  bodily  afflictions.      Now  all 


these  may  be  sanctified,  and  rendered  use- 
ful ;  but  every  thing  will  fail  of  giving  com- 
fort and  hope  to  the  mind,  except  the  gospel. 
The  gospel  is  the  great  primary  means  of 
calling  sinners  to  God.      We  inquire, 

II.  Into  the  nature  of  the  call  itself. 

1.  It  is  a  call  from  sin  to  repentance. 
This  is  what  God  says,  "Turn  ye  from 
your  evil  ways."  "Cease  to  do  evil,"  &c. 
"  Let  the  wicked  forsake  his  way,"  &c. 
Now  this  is  obeyed  in  repentance,  when  sin 
is  discovered  to  be  evil, — loathed, — sorrow- 
ed over, — forsaken. 

2.  It  is  a  call  from  the  rejection,  to  a  be- 
lief of  the  gospel.  We  might  inquire,  what 
are  the  fetters  which  bind  the  souls  of  men  ? 
What  keeps  them  from  Christ  ?  It  is  un- 
belief. This  darkens  the  mind, — stupifies 
the  soul, — keeps  eternity  out  of  view, — 
prevents  the  mercy  of  God.  Christ  could 
not  do  many  mighty  works,  &c.  Now  God 
requires  that  we  believe  in  him.  "  He  that 
cometh,"  &c.  "  Without  faith,"  &c.  Sin- 
cere belief  is  ever  united  with  godly  re- 
pentance. Until  we  believe  we  shall  never 
give  up  all  for  Christ, — nor  take  up  his 
cross,  &c. 

3.  From  wretchedness  to  happiness.  Is 
it  not  wretched  to  be  poor,  blind,  naked, 
diseased,  in  slavery,  condemned,  &c.  ? 
Such  are  invited  to  be  rich,  to  receive  sight, 
raiment,  health,  liberty,  &c.  See  Christ's 
first  sermon. 

4.  Frovi  hell  to  heaven.  We  are  con- 
demned, and  thus  heirs  of  wrath,  &c.  Jour- 
neying to  it, — will  certainly  be  turned  into 
it,  unless  saved  by  Christ.  Now  we  are 
invited  to  flee  from  it.  To  receive  a  title 
for  heaven, — meetness  for  heaven.  "  This 
is  the  record  that  God  hath  given  unto  us, 
eternal  life,"  &c. 

III.  The  extent  of  the  call.  Now  to 
this  we  may  reply,  it  is  universal.  It  re- 
fers to  every  child  of  man.  See  the  solemn 
asseveration  of  Deity  in  Ezekiel  xxxiii.  11. 
"  God  commandeth  all  men  everywhere  to 
repent,"  Acts  xvii.  30.  "  Go  ye  into  all 
the  world."  Now  it  has  been  said  that  this 
is  God's  general  call.  It  is  not  surely 
meant  that  God  is  insincere, — that  men 
cannot  obey  it.  Who  will  dare  thus  to 
charge  God  ?  Did  ever  any  guilty  soul 
obey,  and  was  rejected  '?  No,  never  !  Try, 
and  was  not  able  ?     Never  !     Yet,  mark, 

IV.  It  is  only  partially  effectual. 
"  Few  are  chosen."  Not  in  the  aggregate, 
for  there  will  be  a  company  no  man  can 


120 


SKETCHES  OF  SERMONS. 


number.      But  comparatively  with   what 
might  have  been.     Why  few  chosen  ? 

1.  Many,  like  the  Jews,  sin  out  the  day 
of  their  visitation.  "  O  Jerusalem,"  &c. 
"  But  ye  would  not."     See  Prov.  i.  24. 

2.  Many  dislike  the  terms.  The  rich 
young  man, — those  who  followed  Christ  for 
a  time,  &c. 

3.  Many  neglect  the  necessary  meetness. 
The  foolish  virgins, — the  man  without  the 
wedding  garment.  These  are  some  of  the 
chief  reasons. 

APPLICATION. 

1.  God  is  now  calling  you.  What  do 
you  reply  ? 

2.  Soon  death  will  call  you.  Now  de- 
cide, and  humbly  hearken  to,  and  obey  the 
invitations  of  mercy. 

3.  If  you  are  willing  and  desirous  to 
come  to  Christ,  depend  upon  it,  you  will 
have  the  ability,  and  in  no  wise  will  he 
cast  you  out. 


ON  CONSIDERATION. 

"  My  people  doth  not  consider." — Isaiah  i.  3. 

The  material  parts  of  the  universe  are 
regulated  by  fixed  laws,  by  which  God 
preserves  and  governs  all  things.  The 
merely  animal  creatures  are  influenced  by 
instinct,  vvhich  in  many  cases  seems  very 
nearly  to  approach  to  reason.  Man  is  en- 
dowed with  rational  powers,  intellectual 
faculties,  and  his  dignity  and  bliss  depend 
on  the  right  application  of  these.  Now, 
one  of  the  main  stratagems  of  Satan  is  to 
prevent  the  wise  application  of  these.  To 
induce  men  to  act  without  forethought  or 
reflection, — or  to  incite  them  to  act  merely 
by  impulse,  or  feeling,  or  passion.  And 
by  these  artifices  the  great  mass  of  man- 
kind live  without  thought,  and  are  borne  in 
stupid  insensibility  to  the  eternal  world. 
Thus  God  complains  of  the  infatuation  of 
Israel,  "  My  people  doth  not  consider." 

I.  Let  me  specify  some  of  the  impor- 
tant SUBJECTS  OF  consideration.  To  con- 
sider, is  to  think  deliberately, — to  reflect 
maturely.  And  there  are  many  subjects 
to  which  our  consideration  should  be  atten- 
tively and  diligently  given. 

1.  We  should  consider  the  character  and 
iiyill  of  the  blessed  God.  His  works  should 
lead  us  to  this.     If  you  see  a  beautiful  pic- 


ture, or  piece  of  sculpture  or  mechanism, 
you  naturally  direct  your  thoughts  to  the 
artist,  or  mechanist,  who  has  produced 
them.  Now  you  live  in  a  magnificent  and 
wonderful  world.  The  grandeur  of  the 
divine  works  surrounds  you,  and  ought  you 
not  to  consider  the  Creator,  the  still  more 
wondrous  architect  of  the  whole  ?  His  re- 
lationship to  you  should  induce  it.  God 
gave  you  your  existence, — fashioned  you, 
— framed  all  your  members  in  secret ;  gave 
you  a  reasonable  soul.  He  is  your  father, 
your  bountiful  preserver.  Besides,  you  are 
ever  in  his  hand, — ever  before  his  eyes, — 
he  ever  surrounds  you.  And  he  is  great, 
and  wise,  and  powerful,  and  holy,  and  just. 
His  love  and  favor  are  heaven, — his  anger 
and  frown  are  hell. 

2.  We  should  consider  ourselves.  What 
are  we  ?  What  our  powers  ?  What  our 
capabilities  ?  What  our  end  and  destina- 
tion ?  What  the  claims  of  God  ?  What 
our  duties  to  others  ?  What  the  improve- 
ment we  should  make  of  the  present,  and 
what  preparation  for  the  future  ?  Are  we 
answering  the  end  of  our  being,  &;c.  ? 

3.  We  should  consider  our  spiritual  state 
before  God.  Is  it  one  of  ignorance,  or  know- 
ledge,— folly,  or  wisdom, — guilt,  or  pardon, 
— condemnation,  or  acceptance  with  God  ? 
Alienation,  or  sonship  and  adoption, — of 
safety,  or  imminent  peril  ?  Are  we  heirs 
of  wrath  and  perdition,  or  of  God  and  sal- 
vation ? 

4.  We  should  consider  the  iviporiance  of 
life.  Life  is  the  seed-time  for  eternity, — 
the  period  of  human  probation, — the  only 
opportunity  of  securing  eternal  blessedness. 
And  how  short  it  is, — how  fragile, — how 
uncertain  !  How  criminal  to  waste  it,  to 
pervert  it,  &c. ! 

5.  We  should  consider  the  solemnities  of 
death.  "  Oh  that  they  were  wise,"  &;c. 
The  living  know  that  they  must  die,  but 
they  do  not  lay  it  to  heart,  or  consider. 
Should  you  not  consider  its  certainty, — its 
probable  nearness, — its  truly  awful  charac- 
ter ?  'Pry  to  realize  it, — consider  if  you 
were  now  dying,  &c. 

6.  We  should  consider  the  great  concerns 
of  eternity.  The  judgment-day.  Heaven, 
with  its  eternal  glories  ;  hell,  with  its  ever- 
lasting horrors.  Eternity  itself,  how  sol- 
emn, h"ow  overwhelming  !  How  blissful  to 
the  saint ;  how  terrific  to  the  sinner  !  Eter- 
nity !  eternity  ! 

7.  We   should   consider  that  salvation 


ON  CONSIDERATION. 


121 


rcMch  will  Jit  us  for  living,  dying,  and  eter- 
nity. The  salvation,  the  mercy  of  God  has 
provided.  The  salvation,  obtained  by  the 
Lord  Jesus  Christ.  The  salvation,  reveal- 
ed in  the  gospel.  The  salvation,  which  is 
offered  to  every  sinner.  The  salvation, 
which  is  received  by  simple  faith.  The 
salvation,  which  delivers  from  guilt,  pollu- 
tion, fear,  and  everlasting  wrath. 

8.  We  should  consider  our  present  duty 
and  interest.  Men  are  supposed  to  care 
naturally  for  these.  But  this  care  relates 
merely  to  the  body,  and  the  things  of  time, 
— consider  whether  it  is  not  your  duty  to 
obey  God, — to  serve  him, — to  live  in  his 
fear, — to  wait  upon  him,  and  glorify  him, 
with  your  body  and  soul,  which  are  his. 
And  is  not  this  your  interest  ?  "  Godliness 
is  profitable  to  all  things,"  &c.  This  is 
moral  freedom  ;  and  is  it  not  better  than 
slavery  ?  This  is  moral  health  ;  and  is  it 
not  better  than  disease  ?  This  is  real  and 
solid  peace  ;  and  is  it  not  better  than  anx- 
iety and  remorse  ?  This  is  absolute  safety  ; 
and  is  it  not  better  than  to  be  exposed  to 
eternal  danger?  Oh,  yes;  reason,  wis- 
dom, experience,  all  agree  it  is  both  your 
interest  and  duty. 

9.  Consider  that  there  is  no  substitute  for 
religion.  There  are  various  things  which 
people  attempt  to  make  such.  But  they 
are  all  failures,  miserable  failures.  The 
whole  world  would  not  be  a  substitute, — 
all  ineffectual.     "  Broken  cisterns,"  &c. 

APPLICATION. 

Now  I  urge  consideration  upon  all  pre- 
sent. 

1.  Some  have  never  considered.  Now 
begin.  Retire  and  reflect, — weigh  and  con- 
sider, (fee. 

2.  Some  have  considered  occasionally. 
When  in  the  chapel,  or  sick,  or  in  the 
house  of  bereavement,  &c.  Oh,  carry  it 
out.     Lay  your  hearts  to  it. 

3.  There  is  hope  for  all  who  will  consider. 

4.  Tliey  are  hopeless  who  will  not  consider. 


ON  CONSIDERATION 

SECOND    SKETCH. 
"  My  people  doth  not  consider." — Isaiah  i.  3. 

In  a  former  discourse  we  noticed,  that 
me  of  Satan's  chief  devices  was  to  keep 
16 


men  from  consideration,  and  we  referred 
to  a  variety  of  subjects  to  which  our  con- 
sideration  should  be  directed.  In  pursuing 
the  same  theme,  we  now  call  your  attention, 

n.     To    THE    TRUE     CHARACTER    OF    RELI- 

Gious  CONSIDERATION.  And  We  observe, 
that, 

1.  It  should  he  serious  and  earnest  con- 
sideration. The  subjects  are  too  solemn — 
weighty — to  be  hastily  dismissed.  It  must 
not  be  a  mere  cursory  survey — a  rapid 
glance  at  these  great  concerns  ;  but  a  care- 
ful, deliberate  contemplation  of  them  ;  just 
as  a  prisoner  would  do  who  was  to  be  tried 
for  a  capital  offence  ;  or  as  a  wrecked  ma- 
riner how  he  shall  escape  a  watery  grave  ; 
or  as  a  man  who  is  undertaking  some  mo- 
mentous journey  or  voyage.  If  it  be  done 
lightly  and  hastily  it  will  not  profit  us,  or 
please  God. 

2.  It  should  he  connected  with  prayer. 
The  exercise  will  be  irksome  to  the  carnal 
heart.  We  shall  be  disposed  to  give  it  up, 
or  do  it  slightingly.  Now,  the  grace  of 
God  will  give  the  spirit  and  feelings  neces- 
sary for  the  right  discharge  of  it.  Begin 
it  with  prayer — continue  it  with  prayer — 
follow  it  out  with  prayer. 

3.  It  should  he  connected  also  ivith  the 
public  means  of  grace.  Hearken  to  the  di- 
vine word  as  it  is  read  in  the  sanctuary, 
and  to  the  preaching  of  the  gospel — Chris- 
tian conversation,  &c.  Consideration  will 
not  benefit  us  if  God's  means  and  ordinances 
are  neglected. 

4.  It  should  be  continued  and  persevering. 
Not  too  much  to  devote  a  portion  of  every 
day  to  it.  The  last  and  first  moments  would 
be  thus  profitably  exercised,  and  it  must  be 
followed  out.     Now, 

III.  Notice  some  of  the  reasons  why 

YOU  SHOULD  consider. 

1.  Because  you  have  powers  to  do  so. 
God  made  you  for  this  end,  that  you  should 
consider.  In  neglecting  this  you  despise 
your  own  souls — you  sink  to  a  level,  nay, 
below  the  brute  creation.  They  do  answer 
the  end  of  their  existence,  and  they  do  obey 
their  several  instincts.  "  The  ox  knoweth 
his  owner."  The  birds  exhibit  this  in  their 
migrations.  The  ant,  the  beaver,  the  bee, 
&c.,  all  dispose  of  their  time  and  means 
wisely ;  but  an  inconsiderate  man  defaces 
the  noble  faculties  within  him. 

2.  Because  it  is  your  duty.  God  enjoins 
it ;  he  calls  you  to  it — he  urges — he  expos- 
tulates.    It  is,  therefore,  to  despise  God, 


122 


SKETCHES  OF  SERMONS. 


and  rebel  against  him,  if  ye  will  not  con- 
sider. 

3.  It  IS  essential  to  the  possession  of  true 
religion.  Various  are  the  ways  in  which 
God  brings  men  to  himself;  by  a  variety 
of  'instruments — by  various  means,  &c.  ; 
but  none  without  consideration.  Manasseh 
in  prison — Jonah  in  the  belly  of  the  whale 
— the  prodigal  in  his  misery,  &c.  It 
is  the  first  great  step  towards  saving  re- 
ligion. 

4.  It  is  never  neglected  in  worldly  things. 
In  entering  upon  any  contract — in  buying 
and  selling — in  all  business  engagements — 
in  all  secular  pursuits.  We  consider  in 
reference  to  food  and  raiment — in  refer- 
ence to  our  houses — in  reference  to  the 
body — in  reference  to  our  families,  &c. 
Now,  are  the  soul's  eternal  concerns,  the 
only  things  not  deserving  of  it  ? 

5.  God  may  compel  you  to  consider.  By 
giving  you  the  cup  of  adversity — by  be- 
reaving you  of  the  dearest  objects  of  your 
hearts — by  afflicting  your  bodies — by  em- 
bittering all  earthly  good.  Now,  is  it  not 
better  to  avoid  these  corrections,  and  sor- 
rows, and  griefs  ?     I  notice, 

6.  You  may  consider  when  it  is  too  late. 
Perhaps  on  the  very  verge  of  eternity,  if 
not  in  eternity  itself.  The  rich  man  con- 
sidered in  hell  ;  the  foolish  virgins  con- 
sidered when  the  cry  was  heard  ;  the 
wicked  will  consider  in  the  great  day  of 
Christ's  wrath,  when  they  cry  to  the  rocks 
and  hills,  &c.  Now,  the  consideration  of 
the  lost  in  eternity  will  be  in  vain — will  be 
bitter  beyond  description — will  be  everlast- 
ing, and  as  horrible  as  it  is  durable.  Let 
me,  in  conclusion,  urge  this  subject, 

1.  On  the  young.  Early  consideration 
may  benefit  you  in  all  respects,  and  for 
both  worlds. 

2.  On  those  connected  with  the  cares  of 
families.     You  may  have  much  to  do — be 

poor,  &c.  ;  but  do  not  neglect  this  great 
duty.  Religion  will  bless  your  poverty, 
and  sanctify  it.  It  will  assist  you  in  do- 
mestic difficulties.  You  need  not  be  poor 
in  reference  to  both  worlds. 

3.  Upon  the  aged.  Surely  you  will  need 
no  persuasion  to  consider  your  years — your 
experience  ;  all  seem  to  urge  it  upon  you. 
If  still  impenitent,  reflect  with  horror  on 
the  past,  and  with  intense  anxiety  on  the 
future.  But  a  step  between  your  souls  and 
death,  and,  perhaps,  hell. 

4.  Upon  all.     Oh  !  every  one  consider, 


and  begin  now. 
and  better. 


Christians,  consider  more 


REPENTANCE. 

"  Repent  ye." — Acts  iii.  19. 

We  may  well  hope  that  serious,  delibe- 
rate, and  prayerful  consideration  will  issue 
in  a  change  of  mind,  and  a  new  course  of 
life.  Our  present  subject  is  repentance — 
a  subject  to  which  the  scriptures  frequently 
call  our  attention,  and  which  is  essentially 
connected  with  salvation.  All  pious  per- 
sons have  experienced  in  their  own  souls 
true  repentance.  All  who  intend  to  be- 
come followers  of  the  Lord  Jesus  Christ 
must  become  personally  acquainted  with 
repentance  ;  and  all  who  do  not  repent  m 
this  life  will  be  the  victims  of  a  despairing 
and  unavailing  repentance  forever.  Let 
us  then  ascertain  in  what  repentance  con- 
sists— its  evidences — and  its  necessity. 

I.  In  what  does  repentance  consist  ? 
It  includes, 

1.  A  hioioledge  of  sin.  That  we  have 
scriptural  views  of  sin — in  its  heinousness 
before  God — its  offensiveness  to  the  divine 
law — its  great  evil — ^its  polluting  influences, 
and  ruining  power.  Many  seem  not  to  re- 
cognise any  thing  as  sin,  except  flagrant 
and  vile  crimes  against  the  property  or  life 
of  their  fellow-creatures  ;  others  mock  at 
sin,  or  think  lightly  of  it ;  but  with  the  re- 
penting sinner,  sin  is  viewed  as  evil,  abo- 
minable, and  deserving  of  divine  wrath. 

2.  Conviction  of  sin.  That  this  evil  af- 
fects us;  that  we  are  guilty — deeply  guilty 
— guilty  in  an  aggravated  degree — guilty 
beyond  enumeration — guilty  both  of  omit- 
ting the  commands,  and  violating  the  pro- 
hibitions of  God's  law — guilty  as  it  respects 
God,  as  Lawgiver,  Sovereign,  Father,  Re- 
deemer, &c. — guilty  as  it  respects  men. 
Now  this  conviction  must  be  deep,  start- 
ling, &c. 

3.  Sorrow  for  sin.  Not  for  its  conse- 
quences only,  but  for  itself  as  an  evil 
thing.  "  Against  thee,  &c.  have  I  sinned." 
Sinned  against  God's  mercy,  forbearance, 
&c.  Now,  this  sorrow  includes  what  is 
meant  by  a  broken  spirit,  and  a  contrite 
heart.  Mourning  for  the  evils  of  our  hearts 
and  lives.  This  must  not  be  evanescent, 
and  merely  impulse  ;  but  abiding,  and  from 
a  principle  of  the  extreme  vileness  of  all 
iniquity. 


JUSTIFICATION. 


123 


4.  Self-loathing  and  abhorrence  of  sin. 
He  reflects  on  his  folly,  infatuation,  &c.  ; 
he  now  sees  things  through  the  right  me- 
dium, and  he  exclaims,  "  I  abhor  myself, 
and  repent  in  dust  and  ashes."  "  Not 
worthy  to  be  called  thy  .son,"  &;c.  Thus 
the  publican  stood  afar  off,  &;c.  See  2 
Chron.  xxxiv.  27. 

5.  Confession  and  turning  from  sin.  "  I 
acknowledge  my  transgression,"  &c.  "  We 
have  sinned,"  &c.  Dan.  ix.  4.  Now,  this 
confession  must  be  free,  and  full,  and 
hearty,  and  it  must  issue  in  forsaking  sin, 
and  seeking  the  Lord  God  with  all  our 
hearts  and  souls.     Observe, 

II.  Its  evidences.  If  we  have  repented 
truly,  there  will  be, 

1.  A  new  state  of  mind.  God — holiness 
— sin — ourselves,  &c.  will  all  be  different- 
ly viewed.  Mind,  now  light  under  the  in- 
fluence of  divine  truth  ;  swayed  by  the 
fear  of  God,  &c. 

2.  A  spiritual  conversation.  No  man 
ever  repented,  who  did  not  speak  of  it,  and 
show  it  by  the  fruit  of  his  lips.  Worldli- 
ness,  pleasure,  frivolity,  will  not  now  dis- 
tinguish his  conversation.  There  will  also 
be  RESTITUTION  in  all  things  possible. 

3.  Obedience  to  the  truth.  God's  word 
and  law  now  paramount.  "  Lord,  what 
shall  I  do  ?"  How  serve  thee — how  glori- 
fy thee.  No  longer  walking  in  the  broad 
way  of  death  ;  no  longer  with  the  heedless 
multitude,  &c.  He  seeks  the  companion- 
ship of  the  pious — attends  the  ordinances 
of  the  Lord's  house — takes  pleasure  in  the 
holy  exercises  of  religion. 

4.  Union  to  Christ  and  spiritual  life 
through  Christ  Jesus.  True  repentance  is 
unto  life ;  such,  though  dead  in  sin,  are 
now  alive  from  the  dead.  "  My  son  that 
was  dead,"  dtc.  Vitally  grafted  into 
Christ,  the  living  vine.  Live  a  life  of 
faith  on  the  Son  of  God,  &;c.  Now,  these 
evidences  will  be  permanent  and  abiding, 
&c.     Notice, 

III.  The  necessity  for  such  a  repent- 
ance. 

1 .  It  is  necessary  to  a  right  state  of  our 
own  minds.  Our  powers,  and  faculties, 
and  feelings,  are  all  deranged,  diseased, 
and  perverted,  until  we  have  repented  of 
sin.  Repentance  brings  us  into  that  state 
for  which  we  were  originally  destined — 
answer  the  end  of  our  being,  &c. 

2.  It  is  necessary  to  tlie  enjoyment  of  the 
divine  favor.     God  is  rich  in  mercy,  &c  ; 


but  we  cannot  enjoy  that,  unless  we  are 
likeminded  with  God.  Repentance  ensures 
his  grace,  and  the  communication  of  his 
forgiving  love. 

3.  Necessary  to  our  own  peace  and  com- 
fort. No  peace  without  it — no  abiding 
consolation,  &c.  ;  but  they  that  sow  the 
tears  of  repentance  shall  reap  in  joy  ;  they 
that  mourn  are  comforted.  "  O  Lord,  I 
will  praise  thee,"  &;c. 

4.  It  is  necessary  to  our  entrance  into 
heaven.  "  Except  ye  repent,  ye  shall  all 
likewise  perish."  Not  a  redeemed  spirit 
in  heaven  that  has  not  repented  ;  therefore 
endless  life  impossible  without  genuine  re- 
pentance. 

APPLICATION. 

1.  Let  me  caution  against  mistakes.  Be 
not  deceived  by  a  spurious  repentance — 
that  which  is  merely  counterfeit.  Partial 
reformation  from  some  sins — regret  for  the 
evil  we  have  sustained — the  mere  assump- 
tion of  a  religious  profession,  &c. 

2.  Let  me  warn  you  against  delays.  This 
repentance  is  necessary  now — future  op- 
portunities you  may  not  possess.  Many 
have  resolved  and  purposed,  but  have  been 
ruined  by  delay. 

3.  Let  me  encourage  against  despondency. 
You  have  now  space  for  repentance — op- 
portunity for  repentance — the  means  of  re- 
pentance— the  call  to  repentance — the  rich 
promises  of  grace  to  aid  your  repentance — 
the  certain  acceptance  of  your  souls  through 
Christ  Jesus,  if  you  do  repent. 

4.  Let  me  remind  the  impenitent — That 
hell  will  be  the  place,  and  eternity  the  du- 
ration, of  the  repentance  of  those  who  obey 
not  the  gospel  of  the  Lord  Jesus  Christ. 
Oh  !  awake,  awake,  and  call  upon  thy  God, 
that  thou  perish  not. 


JUSTIFICATION. 

"  Therefore  being  justified  by  faith,  we  have 
peace  with  God,  through  our  Lord  Jesus  Christ." — 
Rom.  v.  1. 

There  is  no  doctrine  of  the  gospel  of 
greater  moment  than  that  of  the  scriptural 
justification  of  the  sinner.  Right  views 
are  at  the  very  basis  of  the  Christian 
scheme.  Error  here  will  lead  to  other 
practical  and  doctrinal  errors,  all  of  which 
will  be  destructive  to  the  best  interests  of 
the    soul.      I    am    particularly   solicitous, 


124 


SKETCHES  OF  SERMONS. 


therefore,  that  you  should  most  distinctly 
understand  the  word  of  God  on  this  mo- 
mentous theme.  This  was  the  great  bat- 
tering-ram of  Luther,  by  which  he  shook 
the  doctrinal  errors  of  the  church  of  Rome 
to  their  foundation.  Imbued  with  correct 
notions  of  this  doctrine,  it  is  impossible  that 
hundreds  of  clergymen  of  the  church  of 
England  should  have  been  infected  with 
the  pestiferous  notions  of  Puseyism.  It  is 
requisite,  therefore,  that  the  church  of 
Christ  should  hold  a  clear,  steady  light  on 
this  great  doctrine  ;  and  that  every  man 
should  perfectly  understand  it  for  his  own 
comfort  and  salvation.     Let  us  notice, 

I.  What  justification  involves.  But 
a  word  or  two  as  to  the  signification  of  the 
term.  It  signifies,  to  pronounce  righteous 
and  free  from  charge  of  guilt ;  and,  there- 
fore, demands  that  the  person  should  be 
treated  as  such.  It  is  the  opposite  there- 
fore of  condemnation,  and  is  so  placed  be- 
fore us  in  the  Holy  Scriptures.  Now, 
scriptural  justification  involves  this  truth, 

1.  That  the  person  is  tmder  law.  That 
is,  responsible  to  law  for  his  conduct.  Now, 
God  gave  our  first  parents  a  law  in  para- 
dise ;  and  he  has  revealed  his  holy  charac- 
ter and  will  in  the  moral  law,  as  given  on 
Sinai.  This  law  is  holy — in  perfect  con- 
formity with  the  divine  nature.  "  Right," 
or  just — quite  equitable  between  God  the 
lawgiver,  and  the  subject  to  whom  the  law 
was  given.  "  Good,"  or  benevolent  in  its 
aspect — bearing  favorably  on  the  well-be- 
ing and  true  blessedness  of  the  subject.  It 
involves, 

2.  The  transgression  of  that  law.  That 
the  statutes  of  that  law  have  been  wittingly 
and  voluntarily  broken ;  that  its  high  and 
sacred  claims  have  been  violated.  This 
disobedience  must  have  been  the  personal 
free  act  of  the  transgressor.  Scriptural 
justification  involves, 

3.  Tliat  the  transgressor  has  no  means 
within  himself  of  escaping  the  punishment  of 
his  iniquity.  For  the  law,  of  course,  had  its 
sanctions  and  its  threatenings — its  rewards 
and  its  punishments  ;  guilt  therefore  proved, 
and  of  course  punishment  must  follow. 
Now,  the  sinner  has  no  resource  within 
himself  to  avert  the  curse  of  the  broken 
law.  However  ingenuously  he  confesses — 
however  deeply  he  laments — however  fer- 
vently he  supplicates — ^^justice  demands  the 
execution  of  the  law.  He  may  refer  to  his 
obedience  to  some  points ;  but  he  that  has 


offended  in  one  transgression,  is  exposed  to 
all  the  vengeance  proclaimed  against  the 
guilty.  He  can  offer  no  merit,  for  he  is  a 
culprit  deemed  only  worthy  of  death  ;  he 
can  promise  no  future  recompense,  for  his 
sin  has  involved  him  in  inability  to  serve 
God  ;  he  can  have  no  benefit  from  his  fel- 
low-men, for  they  are  all  pronounced  guilty 
with  himself.  "  For  all  have  sinned,"  &c. 
"  None  righteous."  If  mercy  were  extend- 
ed as  a  mere  sovereign  act,  it  would  seem 
that  the  law  had  been  too  rigorous,  or  that 
contradictory  attributes  and  mutability  of 
mind  distinguished  the  lawgiver.  Then, 
we  ask,  can  sinners  be  justified  ?  And  we 
notice  in  reply  to  that  interrogation, 

II.  The  ground  of  the  sinner's  justi- 
fication BEFORE  God.  Now,  there  are 
two  grounds,  both  of  which  are  essential  to 
our  justification. 

1.  The  meritorious  ground.     The  sacri- 
fice  of  the  Lord  Jesus  Christ.     "  He  suf- 
fered, the  just  for  the  unjust."     "  He  bare 
our  sins,"  &c.     "  He  suffered  for  our  sins, 
and  rose  again  for  our  justification."  Now, 
just  observe  how  this  meets  the  case.    The 
law  has  been  dishonored  ;  Christ,  our  surety, 
assumes  the  nature  of  man,  for  whom  the 
law  was  made,  and  in  that  nature  obeys  it, 
clearly,  fully,  and  perfectly  ;  he  enthrones 
it  on  his  heart,  embodies  it  in  his  life,  and 
proclaims  it  in  all  its  purity  and  glory  to 
the  world ;  he  then  meets  its   penal  exac- 
tions ;  it  demands  the  death  of  the  sinner, 
pronouncing  him  accursed  ;  he  freely  lays 
down   his  life,  and  dies  in  the  room   and    | 
stead  of  the  transgressor.      But,   did    not    i 
the  law  demand  the  death  of  many  trans-    j 
gressors  ?  Yes  ;  but  the  infinite  worth  and    ' 
preciousness  of  Christ's  blood  meet   fully    | 
all   the  infinite  demands  of  the  law  upon    ! 
transgressors.     Now  the  law  is    honored,    ! 
not    relaxed  ;    satisfaction    is    made,    not 
evaded  ;  and  now  mercy  can  act  in  unison, 
and  not  in  opposition  to  the  holiness  of  God 
and  his  righteous  laws.     But,  observe, 

2.  The  instrwnental  means  of  justification. 
"  Faith;"  being  "justified  by  faith.''  Now, 
we  have  shown  that  the  sinner  could  not 
be  justified  by  works.  God,  therefore,  re- 
veals his  love  to  us  by  the  gospel.  He 
assures  us  of  his  merciful  and  gracious  dis- 
position towards  us,  and  affirms  that  he  can 
be  the  just  God,  and  yet  the  Saviour.  He 
demands,  however,  that  we  should  credit 
his  word,  and  rest  on  the  sacrifice  of  his 
Son,  for  our  justification  ;  he  demands  that 


CONVERSION. 


125 


we  should  plead  the  death  of  the  Lord  Je- 
sus Christ,  and  come  to  him,  expecting  the 
exercise  of  his  forgiving  love  in  and  through 
him.  And  this  is  faith,  to  believe  the  re- 
cord that  God  hath  given  of  his  Son  ;  and 
all  who  exercise  that  faith  are  at  once  freely 
justified  from  all  things,  &c.  Without  this 
faith  we  are  under  condemnation — even  the 
condemnation  of  unbelief,  and  the  wrath  of 
God  abideth  on  us.     Notice, 

III.  The  results  of  our  justification 
BEFORE  God. 

1 .  All  our  sins  are  blotted  out.  Sins  of 
all  grades,  and  hues,  and  aggravations,  are 
forgiven ;  not  one  charge  now  against  us 
— no  condemnation,  &c.  Who  can  de- 
scribe the  preciousness  of  such  a  pardon  ? 

2.  Peace  and  acceptance  with  God.  Now 
in  a  state  of  reconciliation  with  God.  No 
longer  enemies  and  aliens,  but  fi'iends  and 
fellow-citizens  ;  accepted  into  his  favor  and 
family  ;  have  his  peace  upon  us,  and  with- 
in us,  by  the  Holy  Ghost  given  unto  us. 

3.  An  interest  in  all  the  blessings  of  re- 
demption. Now  children  of  the  covenant — 
heirs  of  the  promises — expectants  of  eternal 
life — the  rich  charter  of  mercy  is  now  ours. 
"  All  are  yours,  ye  are  Christ's?,"  &c. 

i  OBSERVATIONS. 

I       1 .   This  great  blessing  of  justijication  is 
j  held  out  in  the  gospel  to  every  sinner.     All 
I  are  guilty — all  are  redeemed — and  all  in- 
vited  to  believe.     No   respect  of  persons 
with  God.     God  hath  concluded  all  in  un- 
belief, that  he  might  have  mercy  on  all. 

2.  Justification  is  indispensable  to  present 
and  eternal  salvation.     It  is  salvation  be- 
gun, and   there   can  be  no  admission  into 
I  heaven  except  to  the  justified,  &c. 
I      3.  Justification  immediately  folloivs  faith, 
\and  therefore  is  instantaneous.     The  Anti- 
inomian  doctrine  of  eternal  justification  is 
a  gross  fallacy — alike  opposed  to  the  gos- 
Ipel  and  common  sense.     But  where  faith 
appropriates  Christ,  as  revealed  in  the  gos- 
pel, that   instant   the   great    and   glorious 
change  is  effected. 

4  Justification  only  affects  our  state  and 
condition.  In  itself  it  is  simply  our  being 
!pronounced  righteous,  and  thus  differs  from 
regeneration  and  inward  holiness ;  but  it 
is  invariably  followed  by  these. 
•i  5.  This  vieio  of  justijication  gives  all  the 
>glory  to  God,  ascribes  all  the  merit  to  Christ, 
and  bestows  all  the  benefits  on  the  believing 
pinner. 


6.  Urge  it  on  the  personal  attention  of  all 
present.  You  have  the  glorious  gospel,  in 
which  Christ  is  set  forth  as  crucified  for 
you.     Then  believe  that  testimony. 

"  Believe,  and  all  your  sin's  forgiven ; 
Only  believe,  and  yours  is  heaven." 


CONVERSION. 

"  And  be  converted." — Acts  iii.  19. 

Repentance  is  a  change  of  mind  and 
feeling  towards  God,  and  invariably  results 
in  the  conversion  of  those  who  are  the  sub- 
jects of  it.  Conversion  is  the  turning  of  the 
soul  from  its  former  course  of  action  and 
pursuit  into  a  new  and  holy  way  of  obedi- 
ence to  God.  A  converted  man  is  one  who 
has  been  turned  from  darkness  to  light,  and 
from  the  power  of  Satan  to  God.  It  is  the 
return  of  the  soul  to  its  original  state  of  al- 
legiance and  favor.  Let  us  look  at  the  na- 
ture, means,  and  importance  of  this  change. 

I.  At  the  nature  of  the  change  which 
conversion  involves. 

1.  There  is  a  change  in  the  understanding, 
from  darkness  to  light.     The  natural  man 

is  blind — dwelling  in  the  region  of  the  sha- 
dow of  death — a  child  of  night,  and  of 
darkness.  His  ignorance  respects  all  the 
great  moral  things  of  the  soul,  God,  and 
eternity.  Ignorant  of  his  own  true  state 
and  character  ;  ignorant  of  God's  true  na- 
ture and  perfections  ;  ignorant  of  the  awful 
responsibility  in  which  he  is  placed  in  refer- 
ence to  the  eternal  world. 

2.  It  is  a  change  in  the  judgment,  from 
error  to  truth.  His  perverted  judgment 
formerly  called  evil  good,  and  good  evil  ; 
he  called  sin  pleasure,  and  religion  melan- 
choly ;  he  called  transgression  liberty,  and 
God's  service  bondage.  Now  his  judgment 
is  entirely  altered.  He  pronounces  sin 
bondage — Satan's  service  despotism — the 
paths  of  wisdom  pleasure — iniquity  mad- 
ness ;  and  this  will  apply  to  all  the  high 
moral  principles  of  true  religion. 

3.  It  is  a  change  in  the  affections,  from 
carnality  and  selfishness  to  love.  The  car- 
nal mind — enmity,  &c.  He  hated  the  things 
of  God  —  his  word  —  his  ordinances  —  his 
people — his  service,  &;c.  Full  of  wrath 
and  envy  to  mankind.  Selfishness  was  pre- 
dominant — now  this  corrupt  demon  is  de- 
throned.      Love  sways  the   sceptre — love 


126 


SKETCHES  OF  SERMONS. 


He  loves  God,  and 
also  —  he   dwells    in 


reigns  in  the  soul, 
his  fellow-creatures 
love,  &c. 

4.  A  change  in  the  will,  from  rebellion  to 
obedience.  He  formerly  chose  sin — prefer- 
red rebellion — selected  the  way  of  the  trans- 
gressor. Now  he  has  turned  from  these 
dark  ways  of  sin  and  death  ;  he  has  inquired 
for  the  old  path — the  good  old  way,  and  he 
walks  therein,  &c.  He  hearkens  to  God's 
word  and  obeys  it.  He  was  once  the  ser- 
vant of  sin,  but  now  being  made  free  from 
sin,  he  is  the  servant  of  God,  and  of  righte- 
ousness, &c.  It  is  evident,  therefore,  that 
conversion  involves  an  entire  change  of 
heart  and  life.  It  will  be  seen  in  all  the 
spheres  and  relationships  in  which  we 
move  ;  it  will  be  visible  to  the  church  and 
to  the  world.  The  lion  is  now  a  lamb — the 
raven,  a  dove — the  thorn,  a  fig-tree — the 
curse,  a  blessing. 

II.  The  means  of  conversion. 

1.  God's  grace  is  the  originating  cause. 
God's  mercy  has  rendered  it  possible. 
Without  this,  our  state,  and  misery,  and  des- 
tiny would  have  been  fixed  and  inevitable. 
His  love,  therefore,  provided  the  sacrifice 
through  whose  merit  and  worthiness  we 
could  return  to  him.  "  Return,"  he  says, 
"  for  I  have  redeemed  thee."  Had  he  not 
redeemed  us,  our  return  had  been  impos- 
sible. 

2.  Divine  truth  is  the  instrumental  means. 
'•  The  law  of  the  Lord  is  perfect,  convert- 
ing the  soul."  Christ  said  to  his  disciples, 
"  Ye  are  clean  through  the  word  which  I 
have  spoken  to  you,"  John  xv.  3.  "  Ye 
shall  know  the  truth,  and  the  truth  shall 
make  you  free."  Now,  both  the  written 
and  preached  word  may  do  this,  but  chiefly 
the  latter.  "  The  gospel  is  the  power  of 
Grod  to  salvation,"  &c.  Thus  the  three 
thousand  were  converted  on  the  day  of  Pen- 
tecost. Thus  the  Corinthians,  &c.  ;  see 
Rom.  X.  14-17.  Now,  remember,  divine 
truth  contains  the  ideas,  thoughts,  feelings, 
and  will  of  God  concerning  sinners  ;  and 
it  contains  matter  addressed  to  the  under- 
standing, so  as  to  enlighten  it ;  to  the  judg- 
ment, so  as  to  free  it  from  error  ;  to  the 
affections,  so  as  to  move,  and  melt,  and  win 
them  ;  to  the  will,  so  that  it  may  choose 
and  decide  rightly,  &c.  If  sinners  are  not 
converted  by  this,  neither  would  they,  though 
one  should  rise  from  the  dead. 

3.  Faith  and  obedience  to  the  truth   are 
essential  to  conversion.     The  sinner  is  called 


to  hear  it — to  understand  it — to  weigh  and 
consider  it — to  credit  it — to  act  upon  it — to 
obey  it  with  all  his  heart.  We  are  not  to 
dispute  or  cavil  whether  he  can  do  so.  God 
commands  it  ;  and  whether  the  ability  be 
inherent,  or  communicated  by  the  Holy 
Spirit,  he  must  do  it,  or  there  can  be  no  con- 
version. Now,  the  docility,  teachableness, 
credence,  trust,  and  simple  obedience  of  the 
child,  are  placed  before  us  as  the  model  to 
which  in  conversion  we  are  to  be  conformed. 
"  Except  ye  be  converted,  and  become  as 
little  children,"  &c.     Notice, 

III.  The  importance  of  conversion. 

1.  Conversion  is  the  dignity  of  the  soul ; 
without  it  we  are  debased.  Fallen — wretch- 
ed —  miserable  —  traitors  —  outcasts,  &c. 
Crown  fallen — glory  departed — soul  de- 
graded. Conversion  elevates,  dignifies,  ex- 
alts to  a  condition  of  mental  and  moral 
glory. 

2.  Conversion  blesses,  and  without  it  we 
are  miserable.  No  peace,  or  abiding  com- 
fort ;  no  real  joy,  or  true  hope.  Without 
it,  the  victim  of  anxiety,  and  remorse,  and 
dread  ;  with  it,  there  is  peace  and  joy  in 
the  Holy  Ghost.  Christ's  own  peace, 
"  which  passeth  all  understanding." 

3.  Conversion  is  identified  with  pardon  ; 
without  it  we  are  condemned.  Hence  the 
verse  of  the  text,  "  that  your  sins  may  be 
blotted  out."  God  has  said,  if  we  turn  un- 
to him,  he  will  return  unto  us.  "  Let  the 
wicked  forsake  his  way,"  &c.  Yes,  all  the 
converted  enjoy  remission  of  sins,  and  peace 
with  God,  through  the  Lord  Jesus  Christ. 
Without  it,  every  sin  rests  in  all  its  guilt 
and  heavy  penalty  upon  us  ;  guilt  that  will 
overwhelm  at  the  judgment  day,  and  damn 
the  soul  forever. 

4.  Conversion  is  connected  with  eternal 
life,  and  without  it  there  must  be  the  misery 
of  eternal  death.  Heaven  is  peopled  with 
the  converted — hell  with  the  unconverted. 
The  one  are  heirs  of  wrath — the  other  heirs 
of  eternal  salvation.  An  unconverted  man 
cannot  see  the  celestial  kingdom  ;  he  is  un- 
fit for  it — could  not  enjoy  it.  A  man  could 
have  no  enjoyment  from  the  conversation  of 
those  who  spake  in  a  language  of  which  he 
was  ignorant  ;  a  sick  man  no  pleasure, 
although  in  a  region  of  health  ;  an  unnoly 
man  no  bliss  among  the  spotless  hosts  of  the 
beatified  ;  a  man  in  heaven,  hating  God, 
despising  Christ,  disliking  the  saints,  loving 
sin,  &c.,  how  fruitless  of  joy  would  heaven 
be  to  him  ! 


DIVINE  SONSHIP. 


127 


APPLICATION. 

1.  We  address  the  converted.  Urge  grat- 
itude, humility,  and  continuance  in  the 
knowledge,  and  obedience  to  the  truth. 

2.  Urge  it  upon  all  the  unconverted. 
None  too  good  not  to  require  it  ;  none  too 
evil  to  be  beyond  it.  Oh,  every  one  reflect 
and  consider  your  ways,  and  be  wise  ! 

3.  Encourage  the  anxious  inquirer.  What 
hinders  your  conversion  ?  Believe  the  truth 
now,  obey  it  now,  and  be  saved. 


DIVINE   SONSHIP. 

"  For  as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God." — Romans  viii.  14. 

The  terms  born  of  God — born  again — 
begotten  of  God — regeneration  and  adop- 
tion, are  frequently  met  with  in  the  divine 
word.  Our  present  subject  must  of  course 
include  the  signification  of  each  and  all  of 
these  New  Testament  phrases.  Let  us  then 
endeavor  to  ascertain, 

i.  how  believers  become  the  sons  of 
God. 

II.  The  evidences  of  that  state. 

III.  The  blessings  identified  with  it. 
We  ask,  then, 

I.  How  believers  become  the  sons  of 
God  ?  In  their  natural  state  they  are  de- 
scribed as  dead — as  carnal — or  as  children 
of  sin  and  Satan.  A  great  change,  there- 
fore, must  be  effected  before  they  can  be- 
come the  dignified  children  of  God.  The 
New  Testament  refers  their  sonship  to  two 
sources,  regeneration  and  adoption  ;  both 
of  which  have  respect  to  man's  peculiar 
state  while  in  his  natural  condition.  As 
dead  in  trespasses  and  sins,  they  must, 

1.  Be  regenerated.  That  is,  begotten 
from  the  dead.  See  1  Pet.  i.  3.  Now 
this  communication  of  spiritual  life,  even 
the  life  of  God  in  the  soul,  is  attributed  to, 
or  connected  with,  three  things. 

(1.)  Born  of  the  Spirit.  "  Except  a 
man  be  born  of  the  Spirit,"  &c.,  John  iii. 
5,  6,  8.  "  It  is  the  Spirit  that  quickeneth." 
The  holy  and  blessed  Agent  by  which  the 
heart  is  changed  and  renewed  is  God's 
blessed  Spirit.  The  prophet  describes  this 
at  length,  Ezek.  xxxvi.  26,  &;c. 

(2.)  Born  of  the  word.  Thus  the  apos- 
tle speaks  of  those  begotten  through  or  by 
the  gospel.      The  word  is  obviously  the 


seed  which  produces  spirit  and  life.  "Be- 
ing born  again,  not  of  corruptible  seed,  but 
of  incorruptible,  by  the  word  of  God,"  &c., 
1  Pet.  i.  23.  "  Of  his  own  will  begat  he 
us,  with  the  word  of  truth,"  &c.,  James 
i.  18. 

(3.)  Born  of  water.  This  expression  is 
found  in  Christ's  discourse  with  Nicodemus, 
John  iii.  5.  It  is  also  included  in  the  apos- 
tle's address  to  Titus,  "  By  the  washing  of 
regeneration,"  iii.  5,  in  connection  with  the 
renewing  of  the  Holy  Ghost.  The  great 
Author  of  regeneration  is  God  the  Holy 
Spirit ;  the  means  employed,  the  blessed 
word  of  divine  truth  ;  and  the  external  sign 
of  having  exercised  faith  in  that  word,  and 
experienced  the  renewing  influences  of  the 
Spirit,  the  baptism  of  water.  See  1  Peter 
iii.  21.     But  our  sonship  is  ascribed, 

2.  To  adoption.  When  an  orphan,  or 
the  child  of  another,  is  taken  into  the  fam- 
ily, and  receives  all  the  privileges,  &c. 
Now  the  sinner  is  by  nature  a  child  of  Sa- 
tan, and  an  alien  and  rebel  towards  God  ; 
but  God  mercifully  adopts  and  receives  him 
into  his  spiritual  family,  and  gives  him  all 
the  privileges  of  a  child.  See  Gal.  iv.  4, 
&;c.  ;  John  i.  12 ;  Eph.  i.  5.  In  adoption 
we  have  a  new  name,  are  members  of  a 
new  family,  and  have,  therefore,  new  asso- 
ciates, &c.  Now,  as  in  justification,  so  in 
sonship,  "  We  are  all  the  children  of  God 
by  faith."     Notice,  then, 

II.  The  evidences  of  divine  sonship. 

1.  The  e?ijoi/ment  of  the  divine  Spirit. 
"  Because  ye  are  sons,  he  bath  sent  the 
Spirit  of  his  Son  into  your  hearts,"  Gal. 
iv.  6.  "  Ye  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Father," 
Rom.  viii.  15.  God's  Spirit  bears  witness 
with  their  spirits  that  they  are  the  children 
of  God . 

2.  Conformity  to  the  divine  likeness.  In 
a  state  of  sin  there  is  borne  the  image  of  the 
earthly — the  image  of  the  evil  one.  But 
all  who  are  born  of  God  resemble  him,  and 
bear  the  image  of  the  heavenly.  "  And 
having  put  on  the  new  man,  which  is  re- 
newed in  knowledge,  after  the  image  of  him 
that  created  him,"  Col.  iii.  10.  ■• 

3.  Obedience  to  the  divine  will.  Our  text 
instructs  us  that  they  are  led  by  the  Spirit 
of  God.  This  is  the  characteristic  of  every 
son — to  this  there  is  no  exception — this  is 
the  very  end  of  their  new  creation.  "  For 
we  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works,"  Eph.  ii.  10.     "  If 


128 


SKETCHES  OF  SERMONS. 


we -say  that  we  abide  in  him,  we  should 
walk  as  he  walked."  It  is  the  nature  of 
the  renewed  mind  to  rise  upward  to  spirit- 
ual and  heavenly  things,  and  to  bear  fruit 
unto  holiness. 

4.  Exhibition  of  divine  love.  This  sign 
is  much  insisted  on  in  the  holy  word. 
"  Every  one  that  loveth  is  born  of  God  and 
knoweth  God,"  1  John  v.  1.  "  If  we  love 
one  another,  God  dwelleth  in  us,"  &c.,  iv. 
12.  Our  love  is  to  resemble  the  divine  love 
to  us.  "  That  ye  love  one  another,  as  I  have 
loved  you,"  John  xiii.  34.  "  By  this  shall 
all  men  know  that  ye  are  my  disciples," 
&c.,  ver.  35.  Having  considered  the  evi- 
dences of  divine  sonship,  let  us  notice, 

III.  The  blessings  identified  with  it. 

1 .  An  interest  in  the  complacent  love  of 
God.  God  approves  of  his  children — de- 
lights in  them — they  are  his  treasure — the 
portion,  djc.  His  love  to  them  exceeds  that 
of  the  most  affectionate  father,  or  the  most 
tender-hearted  mother.  "  And  this  love  is 
shed  abroad  in  their  hearts  by  the  Holy 
Ghost,"  &c. 

2.  They  are  interested  in  all  the  blessings 
and  privileges  of  the  divine  family.  The 
rich  provision  of  God's  house  and  table  is 
all  theirs.  They  wear  the  family  robe — 
possess  the  family  title — enjoy  the  family 
guard,  "  For  the  angel  of  the  Lord  encom- 
passeth,"  &c. — and  have  an  eternal  inter- 
est in  all  the  family  promises,  which  are 
exceedingly  great  and  precious. 

3.  Heirs  of  eternal  happiness  and  glory. 
How  sublimely  this  is  expressed!  "  Heirs 
of  God."  "  Joint-heirs  with  Christ." 
"Called  to  God's  eternal  kingdom  and 
glory."  "  It  doth  not  yet  appear  what 
they  shall  be,"  &c.  "  They  shall  inherit 
all  things."  Sit  on  the  Saviour's  throne, 
and  enjoy  the  beatific  vision,  &c.,  forever 
and  ever.     Learn,  then, 

1.  The  Christian's  true  dignity.  What 
title,  state,  or  condition,  to  compare  with 
his  ?  How  petty,  puerile,  and  valueless, 
all  the  distinclions  of  this  sublunary  world  ! 

2.  The  Christian  state  must  be  happy. 
This  is  reiterated  again  and  again  in  the 
scriptures.  It  is  their  highest  privilege  to 
rejoice,  to  rejoice  in  the  Lord  always, 
&c. 

"  Why  should  the  children  of  a  king 
Go  mourning  all  their  days  ?" 

3.  The  Christian's  responsibilities  must  be 
great.  If  such  be  the  dignity  of  their  call- 
ing, how  holy  and  unblameable  should  they 


be  in  all  manner  of  conversation  !     "  Only 
let  your  conversation,"  &c. 

4.  The  Christian's  prospects,  how  enrap- 
turing .^  However  poor,  afflicted,  persecu- 
ted, despised,  yet  they  are  the  sons  of  God, 
and  heirs  of  everlasting  glory. 

"  Then  let  our  songs  abound, 
And  every  tear  be  dry  ; 
We're  marching  through  Immanuel's  ground. 
To  fairer  worlds  on  high  '." 


HOLINESS. 

"  For  God  hath  not  called  us  unto  uncleanness, 
but  unto  holiness." — 1  Thess.  iv.  7. 

Of  all  subjects,  holiness  is  the  most  truly 
important  to  man.  In  this  state  he  was 
originally  created.  To  restore  him  to  ho- 
liness was  the  great  design  of  redemption. 
To  effect  this,  the  Saviour  opened  the  puri- 
fying fountain  of  his  own  blood.  To  re- 
veal this,  and  the  way  of  its  attainment,  is 
the  grand  design  of  divine  revelation.  The 
preacher's  grand  mission  is  one  of  holiness. 
The  Spirit  of  God  exerts  his  influences  on 
the  human  heart  to  effect  this  great  con- 
summation. The  prayers,  self-denial,  obe- 
dience, and  sufferings  of  Christians,  are 
directly  for  this  one  attainment.  And 
heaven  itself  is  invariably  represented  as 
the  temple  of  the  sanctified,  the  home  of 
the  holy,  and  the  land  in  which  the  pure 
in  heart  behold  God.  Surely,  then,  it  is 
worthy  of  our  serious  consideration,  and 
cannot  be  too  deeply  pondered  by  all  who 
are  candidates  for  everlasting  blessedness. 
Let  us  consider  this  subject  in  the  spirit  of 
humble  and  reverent  prayer,  that  God  may 
enable  us  clearly  to  understand  it,  and  ap- 
preciate it,  in  all  its  divine  and  everlasting 
importance. 

I.  Holiness  is  immediately  connected 
WITH  regeneration.  There  is  no  holiness 
in  man  previous  to  this.  All  scripture  tes- 
tifies to  his  sin,  and  depravity,  and  guilt. 
There  may  be  intellectuality,  external 
morality,  humanity,  kindness,  amiability, 
&c.,  but  there  can  be  no  holiness.  The 
old  heart  cannot  be  holy.  Holiness,  there- 
fore, begins  its  spiritual  reign  when  man  is 
renewed  in  the  likeness  of  the  divine  image. 
When  he  is  born  from  above, — born  of  God, 
&c.  When  old  things  pass  away,  and  all 
things  become  new.  When  the  tree  is 
made  good — the  fountain  pure.     We  mu.st 


BELIEF  ON  TESTIMONY. 


128 


be  partakers  of  the  divine  nature  before  we 
can  reflect  the  divine  likeness. 

II.  Holiness  is  the  conformity  of  the 

WHOLE  MAN  TO   God's    IMAGE.       God    is    not 

only  the  source,  but  the  model  of  purity. 
Man's  original  holiness  was  his  being  cre- 
ated in  the  divine  likeness.  A  restoration 
to  that  is  New  Testament  holiness.  When 
the  understanding  is  illumined  with  holy 
knowledge.  When  the  judgment  is  influ- 
enced by  holy  truth.  When  the  affections 
are  inflamed  with  holy  love  and  desires. 
When  the  conscience  is  cleansed  from  un- 
holiness,  and  pacified  with  the  holy  blood 
of  Christ.  When  the  will  is  influenced  by 
the  holy  commands  and  motives  of  the  gos- 
pel. Now  thus  the  heart  and  soul  become 
the  residence  of  the  Holy  Spirit,  the  temple 
of  the  living  God. 

III.  Holiness  will  be  practised  and 
OBSERVED  IN  THE  LIFE.  Holy  desires,  and 
thoughts,  and  purposes,  and  aspirations, 
will  manifest  themselves  in  the  life.  These 
will  be, 

1.  A  holy  conversation.  A  conversation 
seasoned  with  grace.  A  godly  conversa- 
tion,— the  fruit  of  the  lips  will  be  holiness 
to  the  Lord.  Wisdom,  and  piety,  and  kind- 
ness, will  regulate  the  tongue  of  the  holy. 

2.  Holy  obedience.  Walking  in  the  fear 
of  God,  and  in  the  commandments  of  the 
Most  High.  A  delight  to  do  the  will  of  our 
heavenly  Father.  Thus  the  servants  of 
God  have  their  fruit  unto  holiness.  And 
this  obedience  will  have  respect  to  all  the 
commandments  of  the  Lord.  There  will 
be  seen  what  the  Lord  requireth  of  his  peo- 
ple. "  To  do  justly,  love  mercy,  and  walk 
humbly  before  God."  This  obedience  will 
be  the  voluntary,  earnest  obedience  of  the 
heart,  constrained  only  by  love  to  the  Lord 
Jesus  Christ.     There  will  be, 

3.  A  spirit  of  holy  devotion.  Walking 
and  holding  intimate  communion  with  God. 
Living  in  the  exercise  of  meditation,  praise, 
and  prayer.  They  will  worship  the  Lord 
in  the  beauty  of  holiness.  There  will  be 
constant  intimacy  with  the  holy  exercises 
of  the  closet,  and  devout  attachment  to  the 
services  of  the  sanctuary.  How  these  were 
combined  in  the  life  of  the  Psalmist !  Ps. 
Ixiii.  1. 

4.  Delight  in  the  fellowship  of  kindred 
holy  minds.  The  society  of  the  wicked  and 
friendship  with  the  world  will  be  abandon- 
ed. "  I  am  a  companion  of  all  them  that 
fear  thee,"  &;c.     There  will  be  fervent  at- 

17 


tachment  to  the  persons  and  company  of  the 
pious.  "  Then  they  that  feared  the  Lord 
spake,"  &c.     See  also  Acts  i.  14,  ii.  42. 

IV.  Holiness  is  progressive.  Thus 
diflering  from  justification  and  regeneration, 
which  are  instantaneous  and  complete.  Ho- 
liness begins  with  the  seed,  the  grain,  and 
grows  into  the  lofty  tree.  With  a  little 
leaven  exercising  its  influence  till  the  whole 
be  leavened.  With  the  morning  dawn, 
which  shineth  more  and  more  till  the  per- 
feet  day.  With  the  new-born  babe,  then 
the  young  man,  afterwards  the  father  in 
Christ.  In  all  its  parts,  and  graces,  and 
virtues,  it  is  progressive.  Knowledge  more 
clear  and  extensive, — judgment  more  sound, 
— affections  more  mellowed, — conscience 
more  pure, — will  more  pliant  and  obedient 
to  God.  The  life  more  exemplary,  and  the 
whole  body,  soul,  and  spirit,  more  sancti- 
fied by  the  Spirit  and  grace  of  God,  until 
they  are  fully  meet  for  the  inheritance  of 
the  saints  in  light. 

V.  The  means  of  holiness  are  various. 
Reading  and  meditating  in  God's  holy  word. 
Attendance  on  the  public  worship  of  God's 
house.  Constant  meditation, —  self-com- 
munion and  prayer.  The  exercise  of  grow- 
ing faith  in  the  Lord  Jesus.  The  daily 
studying  of  the  example  of  Christ, — and, 
through  these,  the  rich  enjoyment  of  the 
Holy  Spirit. 

application. 

1.  How  all-important  is  holiness  f  What 
is  our  attainment  in  it?     Our  desires,  &c. 

2.  A  holy  heaven  is  the  final  hope  of  the 
heliever. 

3.  To  diffuse  the  spirit  of  holiness  the  great 
end  of  the  Christian's  life. 

4.  The  unholy  cannot  see  and  enjoy  God. 


BELIEF  ON  TESTIMONY. 

"Jesus  saith  unto  him,  Thomas,  because  thou 
hast  seen  me,  thou  hast  beUeved  ;  blessed  are  they 
who  have  not  seen,  and  yet  have  believed." — 
John  xx.  29. 

Among  the  disciples  of  the  blessed  Jesus, 
we  see  manifested  almost  every  infirmity 
that  can  be  seen  even  now  among  the  fol- 
lowers  of  the  Saviour  ;  and  these  failings 
are  ingenuously  detailed — not  one  of  their 
errors  is  concealed  from  mankind — the 
whole  truth  is  fearlessly  and  prominently 


130 


SKETCHES  OF  SERMONS. 


exhibited.  Look  at  the  ambition  of  the  dis- 
ciples, desiring  pre-eminence,  &c.  Looiv 
at  the  selfishness  of  the  disciples,  "  what 
shall  we  have,"  &c.  Look  at  their  dul- 
ness  and  slowness  of  heart,  &c.  Look  at 
the  betrayal  of  one,  the  denial  of  another, 
and  the  desertion  of  all.  Then  look  at 
Thomas,  how  marvellously  incredible,  es- 
pecially if  you  consider  Christ's  previous 
predictions  that  he  should  rise ;  the  testi- 
mony given  ;  their  character,  number,  &c. 
Again,  they  had  seen  Christ,  &c.  Jesus, 
therefore,  while  condescending  to  his  weak- 
ness, yet  commented  on  his  unbelief,  &c. 
Our  text  presents  two  classes  of  believers, 
and  affirms  the  superior  blessedness  of  one 
over  the  other. 

L  Consider  the  two  classes  of  be- 
lievers. 

1.  Those  who  believe  on  the  ground  of 
sense.  "  Because  thou  hast  seen,"  &c. 
You  reply,  this  is  necessary  and  unavoida- 
ble. Not  so  ;  bigotry,  prejudice,  and  envy, 
can  even  overcome  the  most  striking  mani- 
festation. A  person  comes  with  a  great 
message.  His  dignity,  piety,  goodness,  are 
all  unquestionable.  He  seeks  neither  fame 
nor  riches.  Surely  his  testimony  should 
be  received.  He  can  appeal  to  sacred  pre- 
dictions— he  works  miracles — he  stands 
forth  and  does  what  no  other  man  ever  did. 
You  say,  "  they  rnust  helieve.^'  No  !  they 
reject,  despise,  envy,  calumniate,  persecute, 
seek  to  kill,  &c.  Others,  however,  can- 
didly witnessed,  and  heard,  and  believed. 
Now,  there  is  therefore  some,  but  not  the 
greatest  amount  of  virtue  in  this  faith.  Ob- 
serve, then, 

2.  Those  toho  helieve  on  the  testhnony  of 
others.  Now,  most  things  believed  must 
rest  on  this  kind  of  evidence.  The  Jews 
thus  believed  in  Abraham  and  Moses,  whom 
they  never  saw,  and  in  David  and  the 
prophets.  With  respect  to  countries,  and 
persons,  and  events,  we  every  day  thus  be- 
lieve. The  duty  is,  to  ascertain  the  possi- 
bility, and  the  reasonableness  of  the  mes- 
sage or  fact,  and  the  characters  of  those 
who  convey  it,  and  the  end  it  is  to  accom- 
plish, &c.  Now,  the  gospel  will  bear  this 
investigation — it  may  be  brought  to  this 
ordeal.  T\\e  facts,  the  ivrtters,  and  the  end, 
are  all  worthy  of  God,  &c.  There  are  two 
additional  evidences  of  the  truth  of  Chris- 
tianity worthy  of  our  careful  attention. 

1.    The    transformation    of  character   it 
effects.     The  gospel  changes  the  life.     It 


makes  the  man  a  new  creature  ;  it  purifies 
the  fruit  of  the  lip ;  it  destroys  the  propen- 
sity to  evil ;  it  converts  from  darkness  to 
light,  &c.  Ignorance,  irreverence,  selfish- 
ness, are  exchanged  for  knowledge,  devo- 
tion, and  benevolence.  The  thorn,  becomes 
a  fig-tree ;  the  polluted  fountain,  clean  ; 
the  heart  and  life,  changed ;  the  curse,  a 
blessing.  Now,  this  is  the  unvarying  effect 
on  the  lives  of  those  who  believe  it.  If  a 
mere  invention  of  men  can  do  this,  let  dis- 
believers devise  some  fabulous  scheme,  and 
do  the  same.  Purity  can  only  spring  from 
purity,  so  that  this  is  an  irrefragable  proof 
of  the  divinity  of  the  gospel. 

2.  The  consolations  it  imparts.  It  makes 
its  recipients  happy.  Mourning  exchanged 
for  joy — distress  for  peace — sorrow  for  glad- 
ness— despair  for  hope.  They  bless  and 
enjoy  God.  You  say  it  is  delusion — they 
say  it  is  reality.  At  any  rate  it  answers 
the  end,  and  at  times  when  every  thing  else 
fails  ;  in  sickness  and  death.  It  is  the  tes- 
timony of  myriads  of  all  classes  and  con- 
ditions, &c.  of  mankind.  Let  us  now  con- 
sider, 

II.  The  superior  blessedness  of  those 

WHO  HAVE  NOT  SEEN,  AND  YET  HAVE  BE- 
LIEVED. There  is  blessedness  in  the  former 
case  ;  but, 

1.  To  helieve  without  seeing,  evinces  great, 
er  candor  of  mind.  And  this  is  in  accord- 
ance with  our  faculties  and  powers.  We 
commend  not  credulity,  for  that  believes 
without  evidence,  and  despite  of  reason. 
We,  notwithstanding,  abhor  prejudice,  for 
that  refuses  to  inquire  and  know.  Now, 
candor  steps  in  and  says,  "  State  the  facts  ; 
produce  the  evidence  ;  allow  me  to  judge 
and  conclude."  We  ought  to  believe  noth- 
ing, however  plausible,  without  this ;  nor 
reject  any  thing,  however  apparently  ab- 
surd, until  it  has  been  subjected  to  this  pro- 
cess.    The  Bereans  were  commended,  &;c. 

2.  This  enters  more  immediately  into  the 
nature  of  true  faith.  Real  essential  faith 
we  distinguish  from  sight.  "  We  walk," 
&c.  "  Faith  is  the  substance  of  things 
hoped  for,"  &c. 

3.  This  kind  of  faith  gives  greater  glory 
to  God.  Read  Romans  iv.  14,  &c.  So 
also  of  Noah  and  Moses. 

4.  This  is  the  faith  which  has  heen  mostly 
exercised  in  every  age  of  the  world.  Few 
have  seen.  Faith  in  Christ  could  seldom 
have  any  other  basis.  His  ministry  only 
lasted   three   years ;    comparatively   few, 


A  QUESTION  CONCERNING  FAITH. 


131 


therefore,  saw  him.  All  the  patriarchs 
and  prophets  to  the  day  of  Christ.  All  be- 
lievers from  the  period  of  his  death  to  the 
present  time.  Therefore,  very  few  would 
be  saved,  if,  like  Thomas,  they  refused  un- 
less they  saw,  dec. 

5.  This  is  the  faith  which  we  must  exer- 
cise in  respect  to  the  other  great  truths  of  re- 
ligion. The  kindness  of  divine  providence 
— the  guardian  and  protecting  care  of  God 
— the  promise  of  heaven — the  crown  of 
celestial  glory — the  resurrection  of  the 
body,  &c. — nay,  the  very  being  of  God, 
the  existence  of  the  Saviour,  the  interces- 
sion of  our  Mediator ;  so  that  if  we  are 


we   must   have  the 

The  blessedness  of 

It  interests  in  the 

all  ours.     A  bright 


now  to  believe  at  all, 

faith  which  sees  not. 

believing  is  manifold. 

promises,  for  they  are 

hope.     Faith  gives  to  hope  all  its  clearness, 

and  power,  and  abiding  consolation.    Faith 

brings   distant   things   near.      Heaven    to 

eai'th,   &c.       Spiritual  fruitfulness.       No 

real  grace  or  virtue  can  thrive  without  it, 

&c. 

APPLICATION. 

1.  Have  you  faith  in  the  Lord  Jesus? 
In  his  person,  offices,  v/ork,  &c.  This  faith 
may  be  increased  by  reading  the  scriptures, 
prayer,  &c. 

2.  We  urge  believers  to  receive  the  tes- 
timony given  of  Christ.  Consider  its  adapt- 
edness  to  your  state,  its  importance,  and 
then  give  it  your  cordial  approbation. 

3.  Believe  not,  and  you  exclude  your- 
selves from  all  the  blessings  of  the  gospel. 
He  that  believeth  not  must  perish. 


A  QUESTION  CONCERNING  FAITH. 

"Jesus  answered  them,  Do  ye  now  believe  ?" — 
John  xvi.  3. 

No  person  can  have  read  the  scriptures 
without  being  impressed  with  the  frequent 
reference  which  is  made  to  faith.  It  is 
universally  held  up  as  one  of  the  very 
essentials  of  religion ;  indeed,  the  first, 
great  cardinal  principle  of  all  acceptable 
piety.  "  He  that  cometh  to  God,"  &;c. 
"  This  is  the  commandment,  that  we  should 
believe  on  the  name  of  his  Son  Jesus  Christ, 
and  love  one  another,"  &c.  The  want  of 
faith  deprives  of  all  the  blessings  of  the 
gospel,  and  exposes  to  the  righteous  Avrath 


of  God.  On  the  other  hand,  "all  things 
are  possible  to  him  that  believeth."  Then 
let  us  examine  ourselves  by  the  question 
Jesus  proposes  in  the  text.  The  subject ; 
the  persons  interrogated  ;  and  the  evidences 
to  be  adduced,  are  the  three  points  to  which 
we  call  your  attention. 

I.  The  subject  of  the  interrogation. 
It  is  not  knowledge,  opinions,  feelings,  mode 
of  worship,  &c.,  but  believing.  "  Do  ye 
now  believe  ?"     Let  us  look  at  it, 

1.  As  the  credence  of  testimony.  The 
scriptures  reveal  Jesus  Christ  to  us.  Full 
of  Christ,  of  his  person,  offices,  work,  &c.  ; 
of  his  sufferings,  death  ;  of  his  mediation, 
kingdom,  reign,  glory,  &c.  Now,  do  you 
give  the  clear  and  full  assent  of  your  mind 
to  what  God  has  testified  ?  Do  you  with- 
out hesitation  receive  all  the  record  God 
has  given  of  his  Son  ?  Is  it  enough  that 
God  has  said  it,  however  sublime,  mysteri- 
ous,  and  beyond  reason  ?  Are  you  quite 
satisfied  that  it  should  be  believed,  without 
demurring,  or  questioning,  or  cavilling  ? 
Let  us  look  at  believing, 

2.  As  the  hearty  reliance  of  the  soul. 
You  are  in  a  lost  state.  Christ  is  revealed 
as  one  who  seeks  and  saves.  Do  you  rely 
on  him  as  such  ?  As  poor,  do  you  rely  on 
the  riches  of  his  grace  ?  As  sick,  on  him 
as  the  one  physician  ?  As  condemned,  on 
him  as  the  surety,  the  mediator  ?  Do  you 
roll  body,  soul,  and  all  on  him,  for  time 
and  eternity  ?  withdrawing  confidence  from 
every  thing,  and  every  person  else  in  the 
universe  ?  Do  you  do  this  without  doubt- 
ing or  fearing  ?     Let  us  look  at  faith, 

3.  In  its  receiving  capacity.  God  offers 
Jesus  Christ  as  his  great  gift.  Have  you 
received  him  as  your  wisdom,  righteous- 
ness, sanctification,  and  redemption  ?  As 
your  prophet,  priest,  and  king  ?  Have  you 
received  the  Lord  Jesus  unto  your  hearts 
and  souls,  as  the  unspeakable  gift  of  God  ? 
Believing  includes  each  and  all  of  these 
acts.  Do  you,  then,  noic  believe  ?  We 
pass  on, 

II.  To  THE  PERSONS  INTERROGATED.  "  Do 

ye,"  &c.  He  put  not  the  question  to  igno- 
rant persons — to  profligate  persons — to  the 
worldly  ;  but  Christ  put  it  to  his  disciples. 
We  put  it  to  you,  who  are  called  Chris- 
tians. "Do  ye,"  &c.  Look  at  the  form 
of  the  question.     It  is, 

1.  Strictly  personal.  We  cannot  answer 
for  one  another — not  for  our  nearest  friends, 
&c.     To  our  own  master  we  stand  or  fall. 


132 


SKETCHES  OF  SERMONS. 


Religion  is  entirely  personal.  Let  lis, 
then,  examine  and  see  whether  we  are  in 
the  faith,  &c.  To  examine  the  creeds,  or 
opinions,  or  practice  of  others  is  not  our 
province.     But,  "  Do  yej"  &c. 

2.  The  question  also  refers  to  the  present. 
Most  seriously  disposed  persons  intend  to 
believe — expect  they  will — hope  they  will. 
But  the  future  is  God's ;  we  cannot  pre- 
sume on  a  day.  But  do  ye  now  ;  are  you 
at  this  time  receiving  Christ  ?  If  God 
searches  now^tries  you  now,  &c.  ;  your 
present  state.  Neither  does  it  refer  to  the 
past.  Have  yon  formerly  believed  ?  Can 
you  be  safe  or  happy  to  trust  to  past  recol- 
lections, &;c.  It  is  the  present  to  which 
the  text  refers. 

3.  The  text  assumes  that  a  satisfactory 
reply  is  possible.  That  we  may  say  No, 
or  Yes.  The  whole  scriptures  go  on  this 
principle.  Without  it  we  could  not  apply 
revealed  truth  as  it  is  addressed  to  the 
Christian.  Abraham  knew  that  he  be- 
lieved. The  blind  man,  "  Dost  thou,"  &;c. 
Paul,  "  I  know,"  &c.  Now,  keep  the  defi- 
nition of  the  subject  in  view.  We  say 
nothing  of  visions — of  marvellous  revela- 
tions— of  fancies  and  feelings  ;  but  of  cre- 
dence, reliance,  reception.  Surely  this  is 
unanswerable.     Then, 

III.  Let  us  ascertain  what  evidences 

WAY  BE  DEEMED  SATISFACTORY. 

1.  The  recollection  of  the  process  by 
which  we  were  brought  to  believe.  This 
state  does  not  come  without  certain  events, 
&c.  A  conviction  that  we  do  not  believe  ; 
a  sense  of  guilt,  &c.  ;  a  deep  impression 
of  its  importance  ;  the  going  out  of  the 
mind  ;  the  act  of  the  soul  on  the  ground  of 
the  divine  testimony,  &c.  Besides,  the  ser- 
mon— the  address — the  providential  event, 
&c.,  the  mental  effort  cannot  easily  be  for- 
gotten. A  man  rescued  from  the  water; 
a  culprit  pardoned  at  the  bar ;  a  person 
raised  from  the  verge  of  the  grave  cannot 
forget. 

2.  The  influence  that  believing  exerts  on 
the  mind.  If  we  believe,  then  we  shall  de- 
sire to  know  more  and  more  of  Christ.  We 
shall  love  Christ,  &;c.  It  works  by  love, 
&c.  We  shall  hope  in  Christ,  be  grateful 
to  Christ,  delight  in  Christ,  &c. 

3.  The  effect  it  produces  on  the  life.  Un- 
belief is  connected  with  rebellion ;  faith 
with  loyal  obedience.  One  with  irreve- 
rence, the  other  with  holy  fear ;  one  with 
polluted  streams,  the  other  pure  ',  one,  evil 


conversation,  the  other  a  good,  &c. ;  one, 
bad  works,  the  other  good  works.  The 
life  is  affected  by  our  unbelief  or  belief,  as 
the  rudder  directs  the  vessel.  Obedience 
and  self-denial  will  ever  accompany  be- 
lief. 

4.  Its  connection  with  spiritual  enjoyment. 
Believing,  the  spirit  of  adoption  and  peace 
is  given  ;  joy  is  given.  The  cloud  is  blot- 
ted out ;  the  thunders  roll  not,  &c.  The 
word  of  God  is  different  in  our  estimation  ; 
the  ordinances ;  the  sabbaths.  We,  who 
have  believed,  do  enter  into  rest,  &c. 

APPLICATION. 

1.  The  subject  is  deeply  interesting  ;  it 
is  of  vital  importance,  &c. ;  it  concerns 
me,  and  concerns  you  all. 

2.  Let  me  urge  on  all  who  have  not  be- 
lieved, the  essential  importance  of  doing 
so.  We  present  you  with  the  writings  of 
evangelists  and  apostles,  and  urge  you  to 
receive  them  as  concerning  you,  and  heart- 
ily to  embrace  them.  Nothing  will  give 
you  an  interest  in  the  great  salvation  but  a 
living  faith. 

3.  A  reference  to  this  subject  will  often 
tend  to  our  profit  and  safety.  Do  I  now 
believe  ? 


THE  PHILOSOPHY  OF  OBEDIENCE. 

"  And  it  shall  come  to  pass,  if  thou  shalt  heark- 
en diligently  unto  the  voice  of  the  Lord  thy  God, 
to  observe  and  to  do  all  his  commandments,  which 
I  command  thee  this  day  ;  that  the  Lord  thy  God 
will  set  thee  on  high  above  all  nations  of  the 
earth." — Deut.  xxviii.  L 

Law — Obedience — Blessedness,  are  the 
three  great  topics  of  our  text ;  indeed  they 
are  the  three  great  principles  of  revelation. 
The  will  of  God  is  law,  and  all  his  com- 
mandments are  the  reflections  of  his  holy 
and  blessed  character  and  perfections.  It 
is  obvious  that  an  infinitely  wise  Being 
must  suit  his  laws  to  that  which  is  to  be 
governed.  Now,  moral  laws  are  not  suit- 
ed to  irrational  creatures,  nor  mental  laws 
to  material  things.  Mere  matter  is  govern- 
ed entirely  by  physical  laws — mind,  by  in- 
tellectual laws — moral  responsible  beings, 
by  moral  or  righteous  laws.  Now,  these 
general  remarks  will  apply  to  all  the  works 
of  God,  and  to  the  divine  government 
throughout  the  universe.  We  wish  to  bring 
so  much  of  this  subject  before  you  as  re- 


THE  PHILOSOPHY  OF  OBEDIENCE. 


133 


lates  to  man,  and  is  connected  immediately 
with  his  present  and  eternal  welfare.  Re- 
ligious people  fall  into  great  errors,  and  ex- 
pose themselves  to  many  evils,  through  not 
having  comprehensive  and  clear  views  of 
this  subject.  Let  us,  then,  with  all  the 
plainness  of  which  the  subject  is  capable, 
look  at  the  laws  of  God  in  reference  to  man, 
and  the  advantages  to  be  derived  from  obe- 
dience to  them. 

I.  God  has  established  a  threefold 

LAW  IN  CONNECTION  WITH  MANKIND. 

1.  We  are  under  physical  laws,  having 
material  bodies.  The  body  was  originally 
formed  of  the  earth,  and,  therefore,  is  of 
the  earth — earthy.  Now,  it  is  clear  that 
the  body  requires  material  sustenance — 
material  preservation  from  evil,  &c.  There- 
fore wholesome  food,  air,  exercise,  and  re- 
pose, are  necessary  to  its  well-being.  It  is 
liable  to  be  injured  or  destroyed  by  im- 
proper food,  air,  &c. ;  exposed  to  accidents, 
&c. ;  therefore  prudent  care  is  necessary. 
Now,  a  disregard  to  the  laws  which  regu- 
late the  body,  will  be  productive  of  pain, 
disease,  or  premature  death.  Neglect  of 
the  prudential  laws  may  involve  in  calami- 
ty and  ruin.  Now,  it  is  not  obedience  to 
any  other  laws  which  will  secure  health  or 
bodily  enjoyment.  A  man  may  be  very 
intellectual,  and  very  devotional ;  but  these 
will  neither  sustain  life,  prevent  disease, 
nor  avert  calamity.  Neither  is  it  wise  for 
any  man  to  pray  against  sickness  or  peril, 
if  he,  at  the  same  time,  neglect  the  laws 
which  affect  his  physical  condition  ;  unless 
he  expects  God  to  be  constantly  working 
miracles,  and  changing  the  material  laws 
of  the  universe,  on  his  account. 

2.  We  are  under  mental  laws,  as  intel- 
lectual beings.  We  have  capacities  for 
knowledge,  and  improvement,  and  the  ex- 
pansion of  the  intellectual  powers.  Now, 
reading,  study,  investigation,  and  reflection 
are  essential,  just  as  food,  digestion,  and 
exercise  are  essential  to  physical  health. 
By  these  a  man  may  excel  in  intellectual 
things,  become  mentally  vigorous  and  heal- 
thy. Now,  obeying  the  physical  laws  will 
not  make  a  man  wise  or  intellectual  ;  but 
obedience  to  the  mental  laws,  which  regu- 
late the  mind. 

3.  We  are  under  moral  Imos,  as  account- 
able beings.  Now  these  laws  are  revealed 
in  the  Holy  Scriptures.  These  respect  our 
conduct  to  God,  ourselves,  and  our  fellow- 
men.     In  the  New  Testament  economy, 


all  moral  excellency  is  to  be  based  on  faith 
in  God  ;  believing  the  truth  of  his  love  to 
us  in  Christ  Jesus  ;  a  belief  of  his  paternal 
goodness,  and  merciful  and  gracious  char- 
acter as  our  Redeemer.  With  this  is  to 
be  connected  repentance  for  past  sins ;  faith 
or  reliance  on  the  great  sacrifice  of  Christ 
Jesus ;  turning  from  evil  to  good,  and 
walking  in  the  commandments  and  ordi- 
nances of  his  word,  by  the  promised  aid  of 
his  Holy  Spirit.  Now,  we  may  obey  the 
physical  and  intellectual  laws,  and  yet  re- 
bel against  God's  moral  laws,  and  thus  be 
sinners  and  transgressors  of  the  holy  stat- 
utes of  the  Most  High.     Let  us, 

II.  Look  at  the  result  of  obedience 
TO  THE  LAWS  OF  GoD.  Let  US  take  each 
law,  and  look  at  it  separately. 

1.  Attention  and  obedience  to  physical 
laws  will  be  generally  folloiced  by  bodily  en- 
joyments, and  the  comforts  of  sense.  We 
say  generally,  because  we  inherit  many 
bodily  weaknesses  and  diseases  from  our 
parents,  which  we  may  not  be  able  to  avoid ; 
but  these  will  be  materially  ameliorated  by 
a  strict  regard  to  the  material  laws  of  God. 

2.  Attention  and  obedience  to  the  laws  of 
mind,  and  we  may  become  mentally  vigorous. 
Grow  in  knowledge  and  intellectual  power, 
and  thus  be  fraught  with  all  the  happiness 
and  pleasure  which  intellectuality  confers. 

3.  But  attention  and  obedience  to  the  mo- 
ral laws  of  God,  will  be  followed  by  moral 
enjoyments,  both  in  this  life  and  that  which  is 
to  come. 

Now,  by  obedience  to  these,  we  shall 
have, 

(1.)  An  assurance  of  God's  favor.  This 
may  be  established  upon  this  triple  founda- 
tion. God  must  necessarily  approve  of 
that  which  resembles  himself,  and  honors 
his  blessed  laws.  His  word  assures  us 
that  obedience  to  him  shall,  through  the 
merits  of  Christ,  secure  his  approbation.  If 
ye  be  willing  and  obedient,  &c.  In  keep- 
ing his  commandments  there  is  great  re- 
ward, "  Whoso  doeth  the  will  of  my  Fa- 
ther," &c.  He  will  give  his  Holy  Spirit 
to  them  who  obey  him,  as  an  earnest  of  his 
love,  to  witness,  &c.  ;  to  guide  into  all 
truth,  &;c. 

(2.)  We  shall  have  tranquillity  of  con- 
science ;  peace  within  ;  a  heart  sprinkled 
from  an  evil  conscience,  &c. 

(3.)  We  shall  be  interested  in  all  the 
precious  promises.  Now,  these  are  bright 
and  numerous  as  the  stars  of  heaven  ;  re* 


134 


SKETCHES  OF  SERMONS. 


fer  both  to  body  and  soul — time  and  eter- 
nity. 

(4.)  We  shall  finally  have  everlasting 
life  ;  a  place,  a  mansion,  a  throne,  at  God's 
right  hand  ;  eternal  glory  ;  celestial  joys 
and  pleasures  forevermore.  But  with  all 
these  advantages  and  unspeakable  bless- 
ings, if  we  neglect  the  physical  laws,  we 
may  have  sickness,  misfortunes,  &c.  ;  or 
the  mental  laws,  we  may  be  ignorant ;  for 
there  must  be  obedience  to  each  to  secure 
all  the  good  of  the  whole. 

APPLICATION. 

1.  A  correct  understanding  of  this  sub- 
ject will  enable  us  to  clear  the  divine  gov- 
ernment of  very  much  of  the  suffering  of  the 
world.  A  very  great  portion  arises  from 
men  disobeying  God's  wise  and  benevolent 
laws.  Let  us  not  charge  God,  therefore, 
foolishly. 

2.  We  shall  understand  why  our  prayers 
are  often  not  answered.  We  ask  amiss,  in- 
asmuch as  we  do  not  act  conformably  there- 
to. If  we  pray  for  health,  and  disregard 
regimen,  air,  exercise,  «fec.  ;  for  knowledge, 
and  neglect  reading,  study,  &c.  ;  for  com- 
fort, and  do  not  live  in  holy  obedience  to 
his  revealed  will. 

3.  The  laws  which  govern  us  now,  will  do 
so  forever.  Our  resurrection  bodies  will 
be  freed  from  the  seeds  of  disease,  and  liv- 
ing in  an  atmosphere  of  health,  will  never 
be  sick.  Our  minds  free  and  etherealized 
in  the  heaven  of  light,  we  shall  dwell  in 
high  intellectual  splendor.  The  moral 
powers  all  holy,  will  delight  in  God,  in  the 
services  of  the  heavenly  temple,  and  the 
society  of  the  redeemed  forever. 


PARADISE  RESTORED. 

"  In  whom  also  we  have  obtained  an  inherit- 
ance, being  predestinated  according  to  the  purpose 
of  him  who  worketh  all  things  after  the  counsel 
of  his  own  will." — Eph.  i.  11. 

We  have  previously  considered  paradise 
given,  and  paradise  lost.*  Our  text  leads 
us  to  the  contemplation  of  paradise  regain- 
ed.    Observe  the  various  parts  of  the  text. 

(1.)  The  inheritance  is,  doubtless,  the 
whole  of  that  salvation  which  God  has  pro- 
vided for  a  lost  world.  The  consumma- 
tion of  this,  is  the  heavenly  state.  Eternal 
glory. 

*  Pages  53  and  55. 


(2.)  This  inheritance  is  specified  as  be- 
ing in  Christ.  "  In  whom,"  &c.,  see  verse 
10.  It  is  said,  "  This  is  the  true  God,  and 
eternal  life." 

(3.)  This  inheritance  is  given  to  a  spe- 
cial people  ;  those  who  were  predestinated 
according  to  God's  purpose.  God  purposed 
and  fore -appointed  that  all  believers,  and 
such  only,  should  have  everlasting  life, 
verses  12,  13. 

(4.)  This  inheritance  is  in  present  pos- 
session ;  in  title ;  in  the  earnest,  or  first- 
fruits.  Such  are  the  various  portions  of 
this  passage  of  the  sacred  writer.  Let  us 
now  consider, 

I.  The  natuke  of  this  inheritance. 

II.  How  IT  HAS  BEEN  PKOCUKED.       And 

III.  How  IT  BECOMES  OURS. 

I.    The     NATURE    OF    THIS    INHERITANCE. 

Now,  the  inheritance  which  the  gospel  re- 
veals to  us  may  be  considered, 

1.  In  its  resemblance  to  that  we  lost  in 
Adam.     That  included, 

(1.)  The  divine  approbation.  God  be- 
held man  with  complacency  and  delight. 
He  was  the  object  of  God's  favor.  The 
light  of  the  divine  countenance  was  the 
joyful  portion  of  our  first  parents.  By  sin 
this  was  lost.  God  could  not  thus  favora- 
bly behold  iniquity  ;  he  could  not  thus  ap- 
prove of  a  traitor — a  rebel.  Now,  Christ 
has  regained,  on  behalf  of  the  ungodly,  the 
divine  favor.  God  can  look  on  the  guilty 
through  Christ,  and  justify  them  freely  by 
his  grace.  God  appears  toward  our  race 
as  a  God  of  love  ;  not  armed  with  an  aveng- 
ing rod,  but  holding  forth  a  sceptre  of  grace. 

(2.)  This  inheritance  includes  the  divine 
image.  Sin  effaced  this;  man  reflected  the 
mind  of  the  evil  one;  he  became  possessed 
of  the  spirit  of  Satan.  This  moral  image 
of  God  is  restored  by  regenerating  grace. 
Born  again  ;  born  from  above ;  renewed 
by  the  purifving  power  of  the  Holy  Ghost, 
Col.  iii.  10.' 

(3.)  A  place  in  the  divine  family.  The 
fall  was  followed  by  expulsion  from  Eden's 
happy  scenes.  Man  became  an  outcast 
literally,  but  still  more  morally.  "  By  grace 
man  is  brought  nigh,"  &c.  Eph.  ii.  19; 
constituted  a  part  of  the  family  of  God. 
"  Because  ye  are  'sons,"  &;c.  "  Behold 
what  manner  of  love,"  &c.  This  inherit- 
ance includes, 

(4.)  Divine  fellowship.  God  had  holy 
intercourse  with  man  :  man  had  communion 


VALUE  OF  EXPERIENCE  IN  MATTERS  OF  RELIGION. 


135 


with  God.  Sin  dissolved  it — broke  it  off. 
In  redemption  it  is  regained.  The  soul  has 
access  to  God  ;  see  also  1  John  i.  3.  This 
inheritance  includes, 

(5.)  The  divine  bounty.  God's  muni- 
ficence was  strikingly  exhibited  in  para- 
dise. How  rich  the  portion  he  gave  to 
man  !  But  what  can  equal  our  gospel  in- 
heritance ?  It  includes  all  possible  good. 
"  He  now  gives  grace  and  glory."  "  My 
God  shall  supply  all,"  &c.  "  All  are 
yours;  ye  are  Christ's,"  &;c. 

(6.)  The  friendly  sympathies  and  ser- 
vices of  the  angels.  In  innocency  these 
were  the  companions  of  man  ;  but  through 
sin  they  were  the  executioners  of  God's 
displeasure.  In  redemption,  they  again  as- 
sume the  aspect  of  friendship  and  love. 
They  rejoice  in  the  sinner's  conversion. 
They  are  all  ministering  spirits,  &c.  And 
they  conduct  believers,  when  they  die,  to 
the  realms  of  glory.  Let  us  now  observe 
in  what, 

2.^  This  inheritance  is  dissimilar  to  the 
one  we  lost  in  Adam. 

(1.)  In  many  things  that  was  a  temporal 
— in  most  things  this  is  a  spiritual  one. 
That  was  a  temporal  Eden — material  fruits, 
&c.  This  is  a  spiritual  inheritance.  One 
for  the  mind — one  within  the  soul. 

(2.)  That  was  an  inheritance  on  earth. 
The  New  Testament  inheritance,  in  its 
completion  and  glory,  is  reserved  in  hea- 
ven, and,  therefore,  is  much  more  exalted 
and  glorious.  Not  at  God's  footstool,  but 
by  his  side — in  his  palace.  Not  a  para- 
dise in  the  region  of  the  material  creation, 
and  the  lower  animals,  but  with  angels,  &c. 

(3.)  That  was  an  inheritance  that  de- 
pended on  man's  righteous  obedience,  and 
restfed  on  himself.  The  New  Testament 
inheritance  is  given  through  the  merits  of 
another,  and  the  grace  of  God  is  freely 
given  to  make  us  meet  for  its  everlasting 
enjoyment.  No  tempter  there — cannot  be 
lost.     We  ask, 

II.  How  HAS  THIS  INHERITANCE  BEEN  PRO- 
CURED ?  By  the  mediatorial  work  of  Jesus 
Christ.  We  lost  the  first  by  the  sin  of 
Adam  ;  we  obtain  the  second  by  the  obe- 
dience of  Jesus.  By  the  first  Adam  we  be- 
came poor,  and  wretched,  and  liable  to 
death  ;  the  second  Adam  came  to  give  us 
rest,  and  peace,  and  eternal  life.  Cursed 
in  the  first,  we  are  redeemed  from  the  curse 
by  the  second.  Lost  by  the  first,  we  are 
redeemed  by  the  second.  Rom.  v.  18,  "  Ye 


know  the  grace  of  our  Lord  Jesus  Christ," 
&c.     "In  the  fulness  of  the  times,"  &c. 

III.  How  THIS  INHERITANCE,  THIS  PARA- 
DISE REGAINED,  BECOMES  OURS.    "  In  whom," 

&c.  This  paradise  regained  does  not  be- 
come ours  in  a  variety  of  ways.  We  can- 
not  buy  it,  or  merit  it ;  nor  is  it  given  irre- 
spective of  any  medium. 

1 .  This  inheritance  is  given  to  us  hy  God. 
And  thus  the  gospel  announces  it ;  calls 
our  attention  to  it ;  urges  our  reception  of 
it,  (fee.     But  this  inheritance, 

2.  Is  given  through  faith  in  Jesus  Christ. 
Receiving  Christ,  we  become  fellow-heirs 
with  Christ.  By  faith  in  Christ,  we  be- 
come sons  of  God,  and  heirs  of  eternal  life. 
Jesus  and  the  inheritance  go  together.  Re- 
jecting the  one,  we  also  reject  the  other. 
"  Whosoever  believeth,"  &c.  The  text 
speaks  of  it  as  being  ours,  now  "  obtained." 
Christians  have  the  title  now — the  earnest 
now — and  the  bright  assurance  now,  of  its 
enjoyment  forever. 

APPLICATION. 

1.  What  ground  for  universal  praise. 
The  new  paradise  revealed  and  offered  in 
the  gospel. 

2.  What  cause  of  Christian  rejoicing. 
We  have  experimental  possession. 

3.  What  a  subject  for  blissful  hope.  In 
its  blissful  consummation  in  the  eternal 
world.- 


VALUE  OF  EXPERIENCE    IN  MATTERS 
OF  RELIGION. 

"  He  answered  and  said,  Whether  he  be  a  sin- 
ner or  no,  I  know  not :  one  thing  I  know,  that, 
whereas  I  was  bHnd,  now  I  see." — John  ix.  25. 

The  text  is  the  language  of  the  man  who 
received  his  sight  from  Christ,  to  the  cavil- 
ling, unbelieving  Jews.  Nicodemus  had 
said  to  Christ,  "  We  know  that  thou  art," 
&c.  Of  these  miracles,  some  were  of  the 
most  astonishing  kind.  That  of  healincr  the 
leper  by  a  word — of  raising  the  dead — and 
giving  sight  to  the  blind.  Yet,  such  was 
the  perverseness  and  prejudice  of  the  Jews, 
that  they  began  to  discuss  the  question  of 
Christ's  personal  holiness,  instead  of  ad- 
miring and  rejoicing  in  the  wonderful  and 
benevolent  miracle  which  he  had  just 
wrought.  All  these  points  the  young  man 
left  the  Jews  to  settle  among  themselves. 


136 


SKETCHES  OF  SERMONS. 


He  testified  of  his  own  experience — of  what 
he  had  seen,  and  heard,  and  felt.  "  One 
thing,"  &c.  Thousands  of  Christians  are, 
with  this  person,  quite  unable  to  discuss 
the  peculiar  points  of  theological  contro- 
versy. They  may  not  be  able  to  over- 
throw the  sophistry  of  the  skeptic,  nor  an- 
swer all  his  objections  to  the  Christian 
scheme ;  but  this  they  can  do,  they  can 
testify  of  the  power  and  grace  of  Christ, 
and  can  say,  "  Whereas  I  was  blind,"  &c. 
Our  subject  is  personal  experience  in  mat- 
ters of  religion.     Consider,  then, 

I.  The  nature  of  this  experience.  It 
is  an  experience, 

1.  Of  an  entire  change.  "  Once  blind." 
Ignorant  of  God  and  ourselves ;  ignorant 
of  .the  truths  and  blessings  of  religion  ;  ig- 
norant of  duties  and  privileges.  This  blind- 
ness was  natural  to  our  former  state.  "  Now 
see."  Eyes  opened.  Once  all  dark — now 
light.  Now  see  our  condition — misery — 
peril ;  see  our  remedy — help,  &c.;  see  the 
way  of  happiness  and  safety.  It  is  the  ex- 
perience, 

2.  Of  the  most  important  change.  What 
earthly  good  to  be  compared  to  sight  ?  One 
invaluable  blessing  desired  by  the  blind, 
that  "  our  eyes  may  be  opened,"  &c.  Im- 
portant to  our  enjoyment  of  God  and  his 
works,  both  of  creation,  providence,  and 
grace ;  to  our  well-being  and  eternal  sal- 
vation. 

3.  Of  a  divine  change.  Not  a  self-effect- 
ed one  ;  not  one  produced  by  a  fellow- 
creature,  &c.  2  Cor.  iv.  6. 

4.  Of  a  most  merciful  and  gracious  change. 
Not  deserved — not  merited,  &c.  Free, 
"  without  money,"  &c. 

5.  A  change  effected  hy  the  most  unlikely 
means.  The  anointing  of  the  clay,  &c., 
seemed  likely  rather  to  effect  blindness  than 
to  cure  it.  No  virtue,  either,  in  the  clay, 
nor  the  waters  of  the  pool,  &c.  Therefore 
it  was  not  an  ordinary  cure  by  medicinal 
means.  They  were  used  to  test  his  obedi- 
ence. Now,  the  way  of  salvation  by  faith 
in  Jesus  Christ  as  a  crucified  malefactor, 
was  to  the  Jews  a  stumbling-block,  and  to 
the  Greeks  foolishness.  Learning,  philo- 
sophy, morality,  penance,  any  thing  rather 
than  this.  This,  however — God's  plan — 
abases  the  sinner.  He  cannot  glory.  God 
is  honored,  and  man  saved.  Such,  then,  is 
the  change  experienced.     Let  us  consider, 

II.    The    testimony   such   experience 

YIELDS,  AS  TO  THE  TRUTH  OF  CHRISTIANITY. 


This  man  bore  testimony  to  the  miraculous 
power  of  Christ,  and  in  this  to  his  messiah- 
ship  and  divinity.  The  Jews  had  the  most 
satisfactory  evidence  given  by  him.  It  could 
not  be  illusion,  nor  wilful  deception.  He 
bore  about  him  proof;  he  was  surrounded 
by  those  who  knew  him,  both  before  and 
after  his  recovery  from  blindness.  Now, 
let  us  examine  the  testimony  which  is  given 
by  Christians,  as  their  experience,  to  the 
influence  of  religion  on  their  own  hearts. 

1 .  Their  testimony  relates  to  what  is  per- 
sonal and  conscious.  Not  any  supposed 
theory,  &c.;  but  what  they  know  and  feel. 
They  know  their  state  is  entirely  changed, 
&c. 

2.  Their  testimony  is  impartial.  It  is  not 
their  interest  to  deceive,  or  to  be  deceived. 
Confers  no  temporal  dignity  or  advantage ; 
generally  the  reverse. 

3.  Their  testimony  is  harmonious.  Chris- 
tians of  all  ages,  and  of  all  ranks,  speak  of 
the  same  things — enjoy  the  same  blessings. 
It  may  be  objected,  that  there  is  diversity 
of  sentiment,  and  that  they  are  not  all 
agreed.  They  are  agreed  as  to  the  reality 
of  religion — as  to  the  blessings  they  have 
received.  The  mode  may  have  differed, 
as  in  Bartimeus  and  the  young  man  ;  as  in 
Lydia  and  Saul  of  Tarsus. 

4.  Their  testimony  is  estailished  hy  ex- 
ternal evidences.  The  young  man  could 
see.  This  they  might  prove  or  disprove. 
So  Christians  profess  to  be  enlightened — 
now  do  they  walk  in  light  ?  to  be  saved 
from  the  power  of  Satan — now  is  their  life 
altered  ?  Is  malevolence  exchanged  for 
love  ?  wrath  for  meekness  ?  sin  for  holi- 
ness ?  Here,  then,  their  fruit  is  seen,  iSec. 

5.  Their  testimony  is  home  under  all  cir- 
cumstances. If  only  under  exciting  occa- 
sions, then  it  would  be  suspicious.  If  only 
in  the  day  of  prosperity,  also  suspicious, 
&c.;  but  in  solitude — in  adversity — in  sick- 
ness— in  death.  Myriads  have  testified 
with  their  dying  breath,  &;c. 

APPLICATION. 

1 .  Learn  that  it  is  the  duty  of  believers  to 
hear  witness  for  Christ,  and  of  his  power  to 
save.  It  should  be  done  verbally  ;  but  es- 
pecially in  our  tempers,  conversation,  and 
lives.  Gratitude  and  love  to  Christ  should 
induce  us.     Love  to  our  fellow-men. 

2.  Urge  the  reception  of  this  evidence,  and 
the  use  of  the  means  the  gospel  proclaims, 
upon  all. 


CHURCH  FELLOWSHIP. 


137 


3.  The  rejection  of  this  evidence  exhibits 
the  emnity  of  the  carnal  mind,  and  the  power 
of  sinful  prejudice  in  the  soul. 


CHURCH  FELLOWSHIP. 

"  And  they  continued  steadfastly  in  the  apostles' 
doctrine  and  fellowship,  and  in  breaking  of  bread, 
and  in  prayers." — Acts  ii.  42. 

The  previous  portion  of  the  chapter  de- 
scribes the  sermon  of  the  apostle  Peter  to 
the  assembled  Jews  on  the  day  of  Pente- 
cost ;  the  effects  the  sermon  produced  ;  and 
the  baptism  of  those  who  were  converted  ; 
and  then  the  order  and  character  of  that 
fellowship  which  they  adopted  and  stead- 
fastly maintained.  On  this  occasion,  we 
purpose  to  notice  church  fellowship,  in  its 
nature,  duties,  and  advantages ;  and  meet 
some  objections  of  those  who  neglect  it. 

f.  Church  fellowship  in  its  nature. 

1.  It  is  a  voluntary  fellowship.  When 
persons  unite  from  free  choice  ;  influenced 
only  by  truth  and  love.  It  presupposes 
that  men  are  not  naturally  of  this  fellow- 
ship— not  born  into  it ;  but  come  out  of  the 
world  freely  to  associate  and  unite  with 
God's  people. 

2.  It  is  a  fellowship  of  faith.  It  cannot 
consist  of  any  really  but  true  believers. 
Such  only  have  fellowship  with  Christ ; 
such  only  are  spiritual  persons  ;  such  only 
members  of  Christ's  body — branches  of  the 
true  vine. 

2.  It  is  the  fellowship  of  obedience. 
Obedience  to  the  commands  of  Christ. 
"  Go  ye,  and  teach,"  &c.  "  Teaching  them 
to  observe  all  things,"  &c.  Several  duties 
are  specified  in  the  text,  which  belong  espe- 
cially to  the  church  of  Christ. 

(1.)  The  apostles'  "doctrine  ;"  the  great 
truths  concerning  Christ  and  salvation  ; 
those  doctrines  which  they  had  heard  and 
received  from  the  apostles.  To  hold  the 
truth,  and  to  grow  in  it,  is  of  vital  impor- 
tance. Not  one  truth  of  temporary  impor- 
tance ;  especially  the  great  cardinal  doc- 
trine of  salvation  by  faith  in  the  Lord  Jesus. 

(2.)  "  Fellowship  ;"  intercourse  of  life 
and  heart ;  where  the  same  exercises  are 
pursued  and  mutually  regarded.  But  the 
word  also  means  "  communication,"  or  be- 
neficence, Rom.  XV.  26 ;  Heb.  xiii.  16. 

(3.)  "  Breaking  of  bread."  Or,  as  the 
18 


Syriac  version  renders  it,  of  the  eucharist — 
evidently  the  Lord's  Supper.  Hence,  at 
the  origin  of  this  institution,  "  Christ,"  it 
is  said,  "took  bread,  brake  it,"  &c..  Acts 
XX.  7. 

(4.)  "  In  prayer."  Publicly  ofTering  up 
their  supplications  and  intercessions  for  the 
blessing  of  God,  and  the  salvation  of  the 
world.  In  these  we  see  a  beautiful  exhibi- 
tion of  what  a  church  should  be.  The  first 
day  of  the  week  arrives ;  the  disciples  are 
gathered  together;  the  pastor,  or  elder,  or 
bishop  presides  ;  the  doctrines  of  Christ  are 
expounded,  or  preached ;  the  truth  exhib- 
ited. Then  the  wants  of  the  necessitous 
are  supplied ;  the  gospel  influencing  the 
heart,  and  filling  it  with  Christian  goodness 
and  liberality.  Then  the  Lord's  Supper  is 
administered — prayer  presented — a  hymn 
sung — and  the  company  retire,  blessing 
God,  and  edified  and  built  up  in  their  holy 
faith.  Steadfast — constant — persevering — 
regular.     Let  us  look, 

II.  At  the  duties  Christian  fellow- 
ship INVOLVES. 

1.  The  duty  of  regular  intercourse. 
"  Forsake  not  the  assembling  of  yourselves 
together."  "  As  iron  sharpeneth  iron,  so 
does  the,"  &c. 

"  How  did  my  heart  rejoice  to  hear 
My  friends  devoutly  say, 
In  Zion  let  us  all  appear, 
And  keep  the  solemn  day." 

Neglect,  fraught  with  evil  to  the  pastor, 
members,  and  especially  to  their  own  souls. 

2.  Exhibition  of  Christian  affection.  This 
is  the  command,  "  Little  children,  love  one 
another."  "  Walk  in  love."  Fellowship 
and  love  influence  each  other — promote 
one  another. 

3.  Christian  admonition  and  exhortation. 
"  Admonish  one  another,"  &c.  "  Exhort 
one  another,"  &c.  "  Thou  shalt  not  hate 
thy  brother,"  &c.  ;  nor  in  any  wise  suffer 
sin  upon  him. 

4.  Christian  help.  "  Bear  ye  one  an- 
other's burdens,  and  so  fulfil  the  law  of 
Christ."  Ye  that  are  strong,  bear  the  bur- 
dens of  the  weak  ;  ye  rich,  the  poor  ;  ye 
wise,  the  ignorant;  ye  fathers,  the  children, 
&c.     "  Do  good  unto  all  men,"  «Ssc. 

III.  The  advantages  of  Christian  fel- 
lowship. 

1.  It  tends  to  our  improvement.  In  know- 
ledge— wisdom — grace — zeal,  &c. 

2.  To  our  comfort.  More  company;  the 
way  more  pleasant  and  lightsome.     In  joy, 


138 


SKETCHES  OF  SERMONSl 


some  to  rejoice  ;  in  sorrow,  some  to  weep  ; 
in  straits,  some  to  console ;  in  difficulties, 
some  to  help  ;  in  sickness  and  conflict,  some 
to  visit  and  cheer,  or  pray. 

3.  It  will  tend  to  our  security.  Safer,  for 
two  are  better,  &c.  Besides,  there  are 
many  church  promises,  Eccles.  iv.  9. 

IV.  Answer  some  objections  of  those 

WHO  NEGLECT  CHURCH  FELLOWSHIP. 

1.  We  would  unite,  if  the  church  were 
pure.  That  it  is  not,  is  to  be  admitted — 
mourned  over — lamented,  &c.  Never  has 
been.  You  would  have  objected  to  Christ's 
church,  because  of  the  carnal  views  of  the 
disciples — denial  of  Peter — betrayal  of  Ju- 
das, &c.  I  fear  such  are  filled  with  the 
spirit  of  self-righteousness,  deceiving  their 
own  souls. 

2.  Such  diversity,  we  know  not  which  to 
choose.  But  this  is  not  a  good  reason  for 
neglecting  all.  Parent's  neglecting  to  edu- 
cate, or  have  his  child  apprenticed,  because 
of  so  many  trades.  Take  up  the  word  of 
God,  and  try  them  by  it ;  that  most  scrip- 
tural— most  like  Christ's,  and  the  first 
churches.  Only  one  way  to  heaven, 
&c. 

3.  We  can  get  to  heaven  without  it. 
Where  is  it  written  ?  Perhaps  there  are 
those  who  can  ;  the  sick — the  invalid — the 
exile  ;  but  can  you  ?  If  so,  what  kind  of 
heaven  ?  For  there  is  fellowship,  commu- 
nion, and  perfect  bliss  in  the  Christian's 
heaven.  Had  you  not  better  be  introduced 
on  earth  ?  Christ  says  his  church  is  a  fam- 
ily— flock — army,  &c.     Others  say, 

4.  They  are  not  jit  for  church  fellowship. 
Then  not  fit  for  the  sick  bed — for  the  val- 
ley of  death — for  eternity.  Christ  can 
make  you  so.  He  desires  to  do  it;  he 
waits  to  do  it  now  ;  his  heart — arm — Spi- 
rit, &c.,  all  ready.  "  Wilt  thou  be  made 
whole  ?" 

APPLICATION. 

1.  To  those  noio  united  with  God's  peo- 
ple. Be  steadfast,  &c.  Hold  fast.  Cleave, 
&c. 

'2.  To  those  wavering,  now  determine.  Do 
not  delay,  especially  the  young. 

3.  Sinners,  begin  to  reflect.  Your  fellow- 
■  ship  with  the  workers  of  iniquity  is  debas- 
ing, ruinous,  and  will  terminate  in  the 
misery  of  a  crowded,  black,  and  everlast- 
ing perdition.  Go  not  with  a  multitude  to 
do  evil,  and  thus  perish  forever. 


SALVATION  IN  ZION. 

"  I  will  place  salvation  in  Zion  for  Israel  my 
glory." — Isaiah  xlvi.  13. 

It  is  clear  that  the  12th  and  13th  verses 
refer  to  the  gospel  dispensation,  and  the  sal- 
vation, or  way  of  righteousness,  that  should 
therein  be  published.  By  reading  Romans 
i.  16,  17,  and,  in  connection  with  both,  Ro- 
mans iii.  21.  In  the  gospel,  God's  right- 
eousness is  brought  near  ;  that  is,  the  way 
of  righteousness — the  offer  of  righteousness, 
&c.  That  which  seemed  impossible  under 
the  law — and  was  really  so  by  the  deeds 
of  the  law — is  now  adapted  to  the  misery 
and  exigencies  of  mankind,  and  offered  to 
all  who  believe  in  the  name  of  the  Lord 
Jesus  Christ.  When  the  divinely-appointed 
time  arrived — the  period  described  as  "  the 
fulness  of  the  times" — then  the  salvation 
came.  It  did  not  tarry  ;  it  was  not  delay- 
ed ;  but  God  sent  it  forth  in  the  person  of 
his  own  Son,  who  came  and  redeemed  those 
who  were  under  the  law,  that  they  might 
obtain  the  adoption  of  sons.  Then  follows 
the  text,  "  And  I  will  place  salvation,"  &c. 

I.  A    DESCRIPTION    OF    THE    CHURCH   AND 

PEOPLE  OF  God.  "Zion."  "Israel,  my 
glory." 

II.  The  GRACIOUS  declaration.  "  I 
will  place  salvation,"  &c. 

I.    A    DESCRIPTION    OF    THE    CHURCH   AND 

PEOPLE  OF  God.  "  Zion."  Zion  was  the 
name  of  the  loftiest  mountain  on  Avhich  the 
city  of  Jerusalem  was  built,  and  was  ap- 
plied especially  to  the  holy  temple,  as  the 
place  of  the  assembling  of  the  tribes  of  Is- 
rael. Many  very  beautiful  sayings  are 
recorded  of  Zion.  It  is  called  the  "  Holy 
hill  of  Zion."  "The  joy  of  the  whole 
earth  is  Zion."  "  Praise  waits  for  thee,  O 
God,  out  of  Zion."  "The  Lord  hath  cho- 
sen Zion,  and  there  will  he  dwell,"  &c. 
"The  Lord  bless  thee  out  of  Zion."  "  The 
Lord  loveth  the  gates  of  Zion,"  &c.  "  Oh 
that  salvation  were  come  out  of  Zion." 
Now,  these  beautiful  passages  obviously 
refer  to  Zion  as  the  ancient  church  of  God 
— the  place  of  sacrifice  and  worship,  where 
God  manifested  his  glory.  The  New  Tes- 
tament church  is  described  by  the  apostle, 
"  Ye  are  come  to  Mount  Zion,"  &c.,  He- 
brews xii.  22.  Whatever  distinguished 
Zion  of  old  is  still  more  prominently  associ- 
ated with  the  New  Testament  Zion — the 
Christian  church. 


SALVATION  IN  ZION. 


139 


(1.)  Had  they  a  pr/esfhood — we  have  the 
great,  and  last,  and  perpetual  High  Priest, 
Jesus  the  Son  of  God,  &c. 

(2.)  Had  they  a  sacrifice — we  have  the 
one  great  sacrifice  for  sin,  the  Lamb  of 
God,  &;c. 

(3.)  Had  they  the  varied  and  rich  furni- 
ture of  the  tabernacle,  and  afterwards  of 
the  temple — we  have  the  substance  of  the 
whole  ;  a  living  altar — living  bread — a  real 
ark — the  true  jnercy-seat. 

(4.)  Had  they  the  symbol  of  the  divine 
glory — we  have  the  glory  itself.  "  The 
brightness  of  the  Father's  glory,  and  the 
express  image  of  his  person." 

(5.)  Had  they  prophecy — we  have  a  more 
sure  word  of  prophecy,  life,  and  immor- 
tality, &c. 

(6.)  Had  they  God  in  their  midst  ;  did 
he  dwell  in  Zion — we  have  now  the  perpet- 
ual presence  of  the  Spirit  ;  abiding  with 
the  church  forever;  we  have  the  substance, 
the  reality,  &c. — the  end  of  the  thing  sig- 
nified. 

2.  The  text  also  describes  God's  people. 
"  Israel,  my  glory."  Now,  God  is  the 
glory  of  Israel  ;  he  is  the  glory  of  his  peo- 
ple Israel.  But  this  is  the  opposite  view. 
"  The  church  is  God's  glory  ;"  the  pious, 
who  constitute  the  true  church,  are  the 
glory  of  God. 

(1.)  For  such,  he  redeemed  them. 
"  This  people  have  I  formed  for  myself, 
that  they  may  show  forth,"  &c.  ;  and  the 
apostles,  "  That  ye  should  show  forth  his 
praise,"  &c. 

(2.)  The  church  is  compared  to  those 
things  considered  great  and  glorious  ;  see 
Isaiah  liv.  11.  By  the  apostle  John  likened 
to  a  golden  candlestick.  The  Lord  de- 
scribes his  church  as  his  portion,  and  his 
people  as  his  jewels. 

(3.)  By  the  church,  the  glory  of  God  is 
reflected  to  the  world.  Her  garments  are 
beautiful,  like  the  king's  daughter,  all  glo- 
rious within,  &c.  The  mercy,  grace,  and 
holiness  of  God  are  seen  in  the  church. 
Hear  what  the  Saviour  says  :  "  Herein  is 
my  Father  glorified,  if  ye  bear  much  fruit," 
&c.  ;  see  John  xvii.  22.  God  is  denied — 
his  name  blasphemed — his  works  forgotten 
— his  word  rejected — his  worship  refused 
by  the  ungodly  world  ;  but  he  is  acknow- 
ledged, revered,  adored,  worshipped,  exalt- 
ed, and  glorified  by  his  church  and  people. 
What  condescension  in  Deity  to  represent 
his  people  as  his  glory  !   Are  there  not  che- 


rubim and  seraphim,  and  the  glorified  hosts, 
too,  in  heaven  ?  Yet,  he  looks  down  upoa 
his  believing,  praying,  obedient  people  on 
earth,  and  declares  that  they  are  "  His 
glory."     Now,  let  us  consider, 

II.  The  gracious  declaration.  "  I  will 
place  salvation."  Now,  four  particulars 
are  included  in  this  sentence  of  the  text. 

1.  Salvation.  Included  both  redemption 
from  evil,  and  the  bestowal  of  the  blessings 
we  need.  The  salvation  of  the  gospel  is 
salvation  from  sin  and  all  its  accursed  ef- 
fects, and  salvation  into  holiness  and  all 
its  blessed  results.  Salvation  from  guilt 
— from  condemnation — from  pollution — 
from  vassalage — from  debasement.  Salva- 
tion into  God's  favor,  love,  likeness,  king- 
dom, and  glory.  Salvation  of  the  soul  and 
of  the  body.  The  glorification  of  the  one 
at  death,  and  of  the  other  at  the  resurrec- 
tion of  the  just.  The  eternal  felicity  of 
both  united  in  heaven  forever  and  ever. 

2.  Noiv  this  salvation  is  divine.  "  I  will 
place  salvation,"  &c.  The  salvation  of 
God  originated  in  his  eternal  purpose  of 
grace  and  mercy.  The  exhibition  of  infi- 
nite love.  Laid  upon  his  own  Son  ;  brouglu 
by  his  own  arm  ;  published  by  his  own 
word  ;  effected  by  his  own  Spirit.  In  every 
sense  it  is  God's.  The  contrivance  of  the 
eternal  Father  ;  the  work  of  his  co-equal 
Son  ;  the  application  of  it  by  the  Holy 
Spirit ;  the  wonder  of  angels — ^the  joy  of 
sinners — the  confusion  of  devils — but  the 
work  of  God. 

3.  This  salvation  is  to  be  placed  in  Zion. 
Now,  we  must  look  at  this  subject  literally 
and  spiritually.  Literally — Salvation  was 
placed  in  Zion.  The  types  and  prophecies 
predicting  it  were  delivered  and  exhibited 
in  Zion.  The  germ  was  planted  in  the  Jew- 
ish church — watered  with  the  tears  and 
prayers  of  the  pious,  from  Abraham  to 
Zechariah  and  Simeon.  Let  us  read  one 
or  two  of  the  passages.  "  Behold,  I  lay  in 
Zion  for  a  foundation-stone."  Especially 
Isaiah  xl.  9,  "  O  Zion,  thou  that  bringest 
glad  tidings,"  &c.  Obadiah  says,  "  Upon 
Mount  Zion  shall  be  deliverance,  and  there 
shall  be  holiness,"  &c.  Zechariah  says, 
"  Sing  and  rejoice,  O  daughter  of  Zion,  for 
lo  !  I  come,  and  I  will  dwell  in  the  midst 
of  thee,  saith  the  Lord."  Now  all  these 
were  literally  fulfilled.  Christ,  the  Saviour, 
was  not  only  a  Jew — a  son  of  Zion — but  he 
came  to  Zion  ;  he  appeared  in  their  syna- 
gogues, and  streets,  and  cities,  and  temple. 


140 


SKETCHES  OF  SERMONS. 


He  offered  his  blessing  to  the  children  of 
Zion.  After  his  death,  salvation  was  first 
proclaimed  here  ;  "  Begin  at  Jerusalem." 
Here  were  the  first  fruits  of  his  blessed 
kingdom  —  the  first  converts  —  the  first 
church  ;  salvation  was  placed  here.  But 
look  at  the  text  spiritually.  Salvation  is 
particularly  in  his  church.  Here  is  the 
presence  of  the  Saviour,  "  Lo,  I  am  with 
you,"  &;c.  "  Wherever  two  or  three,"  &;c. 
His  gospel  and  word  are  here  ;  his  ordi- 
nances are  here,  too,  to  be  perpetuated.  In 
connection  with  these  salvation  is  chiefly  ef- 
fected. Here,  too,  the  salvation  of  God's 
people  is  completed  in  their  sanctification 
and  preservation  from  the  power  of  the 
devil,  &c, 

4.  The  persons  for  whom  this  salvation  is 
to  be  placed  in  Zion.  "  For  Israel."  To 
the  iew  first,  then  also  to  the  Gentile.  For 
all  partakers  of  Abraham's  faith,  whether 
his  lineal  or  spiritual  seed.  Gal.  vii.  9,  and 
iv.  28.  Salvation  is  for  every  one  that  be- 
lieveth — that  receives  the  testimony,  the  re- 
cord given,  of  God's  Son.  "  Whoso  be- 
lieveth  with  the  heart, and  confesseth,"  &c. 

LEAKN, 

1.  The  dignity  of  the  children  of  God. 
"  The  glory  of  the  Lord,"  &c. 

2.  The  responsibility  of  the  church.  In 
it  is  salvation.  Storehouse  of  the  bread  of 
life  ;  fountain  of  living  water  ;  the  citadel 
of  the  Christian  army.  On  it  rests  the  con- 
version of  the  world,  and  the  extension  of 
Christ's  cause  ;  the  heathen — the  unconvert- 
ed at  home — the  rising  age. 

3.  We  proclaim  this  salvation  to  every 
believer  to-day. 


ZION,  THE  PERFECTION  OF  BEAUTY. 

"  Out  of  Zion,  the  perfection  of  beauty,  God 
hath  shined." — Psalm  1.  2. 

ZioN  was  a  mountain  connected  with  sev- 
eral others,  on  part  of  which  the  temple 
was  erected.  This  appellation  was,  how- 
ever, often  given  to  the  whole  city  of  Jeru- 
salem, especially  when  she  was  described 
in  her  religious  character,  or  in  connection 
with  her  religious  ordinances.  "  Glorious 
things  are  spoken  of  thee."  "  Great  is  the 
Lord,"  &c.  Ps.  xlviii.  1,  &c.  ;  see  also 
Ps.  cxxxii.  13.  Isaiah  also  refers  to  it, 
xxxiii.  20,  "  Look  upon  Zion,"  &;c.    Mount 


Zion,  however,  was  typical  of  the  church  of 
Christ ;  and  as  such,  the  apostle  observes, 
"  Ye  are  come  unto  Mount  Zion,"  (fee. 
Heb.  xii.  23.  It  is  to  this  application  of 
the  text  that  we  shall  call  your  attention. 
Observe, 

I.  A    TWOFOLD    REPRESENTATION    OF    THE 

CHURCH  OF  God.  "  Zion,  and  the  perfection 
of  beauty." 

II.  The  glorious  fact  affirmed  re- 
specting IT.  "  Out  of  Zion,  &c.  God  hath 
shined." 

I.    A    TWOFOLD    REPRESENTATION   OF  THE 

CHURCH  OF  God.  By  the  Church  of  God, 
we  here  give  the  greatest  latitude  to  the 
term  which  it  can  legitimately  bear.  We 
mean  the  congregation  of  the  Lord's  people, 
of  every  age  and  country  ;  the  universal 
family  of  his  children,  from  the  beginning 
to  the  end  of  time.  We  are  to  consider 
this  church, 

1.  In  its  representation  as  Zion.  And  as 
such  it  may  be  considered, 

(1.)  On  account  of  its  exalted  visibility. 
Mount  Zion  was  elevated  above  the  sur- 
rounding  country ;  seen  afar  off.  Now, 
this  is  to  be  one  grand  characteristic  of 
God's  church.  It  is  to  be  visible — city  set 
on  a  hill ;  hence  often  called  "  the  moun- 
tain of  the  Lord,"  &c. 

(2.)  As  the  chosen  hill  of  the  Lord. 
"  The  Lord  hath  chosen  it,"  &c.  It  is 
called  the  hill  of  the  Lord.  "  God  loveth 
the  gates  of  Zion,"  &c.  Now,  all  this  in 
the  highest  degree  will  apply  to  the  church. 
The  church  is  the  chosen  residence  of  Dei- 
ty ;  an  habitation  for  God ;  the  delight  of 
the  Lord. 

(3.)  As  distinguished  for  its  immoveable 
stability.  See  Psalm  xlviii.  12, 13.  Now, 
such  is  the  church  of  God.  God  its  de- 
fence and  fortress.  "  The  gates  of  hell," 
&c.  "  No  weapon,"  &c.  Lived  in  the 
midst  of  combined  earthly  and  hellish  foes, 
yet  has  survived  all  her  enemies,  and  she 
is  destined  to  fill  the  whole  earth  with  her 
glory.     But  Zion  is  said, 

2.  To  be  the  perfection  of  beauty.     See 
Psalm  xlviii.  2.     Now,  the  church  of  God  i 
is  the  perfection  of  beauty,  \ 

(1.)  In  her  ministering  attendants.    The 
garments  of  the  priesthood  were  peculiarly 
striking  and  interesting.     Every  part,  too,  ' 
was  expressive  of  God's  great  designs.  The  ' 
flowing  robe — the  breastplate — the  mitre —  ■ 
the  musical  bells,  &c. ;  yet  all  these  were ' 


DEVOTED  ATTACHMENT  TO  THE  CHURCH. 


141 


but  shadows  of  the  good  things  of  the  gos- 
pel, Isaiah  Hi.  7. 

(2.)  For  the  virtues  and  graces  of  her 
members.  In  the  world  there  may  be 
much  that  is  gorgeous  and  splendid — much 
that  is  striking  and  useful  in  art,  science, 
and  literature,  &c.  There  have  been  men 
renowned  for  patriotism  and  philanthropy, 
and  some  for  their  stern  adhesion  to  justice 
and  truth.  But  the  perfection  of  beauty  is 
that  heavenly  holiness  with  which  Christ 
clothes  his  people  ;  the  graces  of  the  Spirit. 
"The  fruit  of  the  Spirit  is,"  &c.  Gal. 
V.  22. 

(3.)  In  her  delightful  and  celestial  dis- 
pensations, ordinances,  dec.  Look  at  her 
on  the  day  of  her  solemn  assemblies  !  Be- 
hold her  in  her  devotional  services  !  In  her 
praises,  &c.  In  her  communion  at  the 
table  of  the  Lord.     In  her  fellowship. 

II.    The  GLORIOUS  FACT  AFFIRMED.    "  Out 

of  Zion,"  &c.  Then  God  is  in  Zion  ;  it  is 
his  rest.  He  dwelt  between  the  cherubim. 
There  was  the  cloud,  &c.  ;  the  ora- 
cles, &c.  Now  God  hath  shined  out  of 
Zion. 

1.  In  the  person  and  ministry  of  his  Son. 
Jesus  came  as  the  representative  of  the  Dei- 
ty, full  of  grace  and  truth.    He  came  as  the 
light  of  the  world.     All  the  glories  of  the 
I  divine  nature   shone  in   his  countenance  ; 

I  all  subjects  became  irradiated,  &c.,  by  his 

I  divine  beams. 

I  2.  In  the  principles  and  doctrines  of  the 
gospel.  Would  you  see  the  divine  glory  ? 
look  at  the  divine  mind  ?  Look  into  the 
gospel  mirror,  2  Cor.  iii.  18  ;  see  also  2 
Cor.  iv.  6. 

3.  In  the  spirit  and  truths  of  his  jvord. 
The   entrance   of  his   word    gives   light ; 

I  "  light  shining  in  a  dark  place."     This  is 

1  the   Spirit's   revelation    of    Jesus   Christ. 

I  Here  the  things  and  glories  of  Christ  are 

;  manifested  ;  and  by  this  word  dwelling  in 
us  we  are  sanctified  and  made  meet,  &c. 

APPLICATION. 

1.  Are  you  connected  with  Zion?  Do 
i  you  form  a  part  of  the  holy  congregation  ? 
I  Are  you  sons  and  daughters  of  Zion  ?  Born 
in  her? 

I     2.  iyf  so,  do  you  seek  her  weal,  and  labor 

for  her  prosperity  ?     Has  she  your  prayers, 

&c.  ? 

pi     3.    We  invite  those  who  are   without  to 

,   /unite  with  the  people  of  God.     Unite  in  her 

(    holy  associations,  and  enjoy  her  privileges 


and   blessings.     "  Come  with   us,   and  we 
will  do  you  good,"  &:c. 


DEVOTED  ATTACHMENT  TO  THE 
CHURCH. 

"  If  I  forget  thee,  O  Jerusalem,  let  my  right 
hand  forget  her  cunning  ;  if  I  do  not  remember 
thee,  let  my  tongue  cleave  to  the  roof  of  my 
mouth  ;  if  I  prefer  not  Jerusalem  above  my  chief 
joy." — Psalm  cxxxvii.  5,  6. 

It  is  difficult  to  decide  who  was  the  wri- 
ter of  this  psalm,  probably  Jeremiah  ;  it  re- 
fers to  the  period  of  Israel's  captivity  in 
Babylon,  and  relates  the  feelings  and  cir- 
cumstances of  that  afflicted  people.  For- 
mer associations  and  attachments  were 
present  in  their  thoughts  and  affections, 
verse  1.  Probably  the  Levites  are  refer- 
red to,  who  were  singers  in  the  temple,  but 
now  they  have  suspended  their  harps  on 
the  willows.  Whether  they  wandered  by 
the  rivers  to  meditate,  or  were  employed 
to  labor,  this  is  uncertain.  Thus,  in  deep 
adversity,  their  oppressors  required  them 
to  sing  one  of  their  holy  national  songs. 
They  remonstrated  on  the  unreasonable- 
ness of  the  demand  ;  it  was  insulting  ad- 
versity, adding  anguish  to  suffering.  Then 
the  writer  breaks  forth  in  the  ardent  lan- 
guage of  the  text,  "  If  I  forget,"  &c.  It  is 
pleasing  to  observe  the  burning  embers  of 
this  holy  patriotism  among  the  Jews  to  this 
day,  even  now  they  do  not  forget  Zion. 
And  doubtless  to  that  land  and  city  God 
will  assuredly  restore  them.  But  Jerusa- 
lem was  an  emblem  of  the  church  ;  the 
true  Jerusalem  from  above,  the  mother  of 
us  all.  Let  us  emulate  the  pious  Jew  in 
his  attachment  and  exclamation  in  regard 
to  God's  church,  "  If  I  forget,"  &c.  Let 
us  consider  the  nature,  the  evidences,  and 
the  grounds  of  the  Christian's  attachment  to 
the  church  of  God. 

I.  The  nature  of  the  Christian's  at- 
tachment TO  THE  church  OF  GoD. 

1.  It  is  a  spiritual  attachment.  Church, 
God's  spiritual  house — its  servants,  &,c., 
are  spiritual — its  inhabitants  are  spiritual 
persons — God's  Holy  Spirit  dwells  in  it. 
Now  one  of  the  fruits  of  the  Spirit  is  love — 
love  to  God,  love  to  the  saints,  love  to  the 
whole  church.  It  is  therefore  the  result 
of  the  Spirit's  operations  on  the  soul  and 
mind,  of  the  Spirit  dwelling  in  us.     Any 


} 


142 


SKETCHES  OF  SERMONS. 


Other  principle,   such   as   display,   creed, 
name,  &;c.,  worthless. 

2.  This  attachment  is  fervent.  The 
whole  phraseology  is  of  a  warm,  glowing 
kind — the  aflections  excited,  heart  ena- 
mored, not  mere  regard,  approbation,  or 
esteem,  but  devoted  adhesion  and  attach- 
ment— an  affection  like  that  of  a  mother  to 
her  child,  or  like  a  man  to  his  bosom 
friend. 

3.  This  attachment  is  self-denying.  "  If 
I  prefer  not,"  &c.  In  this  way  the  depth 
and  extent  of  pure  affection  may  be  tested. 
Self  is  so  prominent,  that  it  will  reign  un- 
less another  takes  the  heart,  and  then  self 
is  crucified.  Paul  and  his  righteousness, 
but  afterwards  Christ  and  his  cross.  What 
would  I  sacrifice  for  Zion  ? — a  little  plea- 
sure, a  little  wealth,  a  little  toil.  What 
can  be  refused  if  it  be  preferred  to  our  chief 
joy  ?  But  this  necessarily  leads  us  to  the 
next  general  topic. 

II.  The  evidences  of  present  attach- 
ment TO  THE  CHURCH  OF  GoD. 

1.  Affectionate  remembrances.  "If  I 
forget,"  &c.  Objects  of  no  interest  are 
soon  forgotten.  The  memory  retains  the 
things  on  which  the  heart  is  set.  The 
mariner  forgets  not  his  home  and  friends. 
The  miser  forgets  not  his  gold.  The  stu- 
dent forgets  not  his  books.  The  mother 
forgets  not  her  child,  &c.  The  patriotic 
Christian  cannot  forget  the  church,  the 
kingdom  of  Jesus.  If  distant  from  her 
courts,  yet  he  does  not  forget.  If  confined 
in  a  chamber  of  affliction,  he  does  not  for- 
get ;  his  heart's  warmest  emotions  are  iden- 
tified with  her. 

2.  Delight  in  her  services.  How  differ- 
ently minded  are  the  worshippers  of  any 
Christian  sanctuary !  With  many  it  is  a 
load,  the  Sabbath  a  weariness.  With 
others  it  is  conscientious  labor — with  others 
it  is  a  mere  form  ;  but  with  the  true  Chris- 
tian it  is  his  delight  and  pleasure,  "  I  was 
glad  when  they  said,"  &c.  "  I  had  rather 
be  a  door-keeper,"  &c. 

"  I  have  been  there,  and  oft  would  go,"  <Stc. 

3.  Exertion  for  her  we  fare.  If  the  at- 
tachment is  sincere,  then,  like  Nehemiah, 
the  service  of  Jerusalem  will  greatly  influ- 
ence the  mind.  What  can  I  do  for  Zion  ? 
Here  am  I,  Lord,  employ  me  as  thou  wilt. 
There  will  be  no  fastidiousness,  no  move- 
ments by  fits  and  starts,  the  heart  will  in- 
fluence every  faculty  and  power,  both  of 


body  and  soul.  The  feet,  shoulders,  hands, 
the  means,  the  influence,  all,  all  will  be 
cheerfully  consecrated. 

4.  Sympathy  loith  its  condition.  The  law 
of  sympathy  is  marvellous.  How  we  are 
affected  by  the  misery  of  a  fellow-creature, 
but  if  an  acquaintance  much  more,  a  dear 
friend  how  much  more  still !  Now  see  this 
in  the  case  of  Nehemiah,  ii.  2,  &c.  But 
afterwards  he  was  all  vigor  and  exertion  in 
rearing  her  walls,  and  then  all  joy  at  the 
completion  of  their  undertaking.  This 
threefold  sympathy  of  sorrow,  effort,  and 

joy. 

5.  Prayer  for  her  prosperity.  The  Chris- 
tian remembers  Zion  at  the  throne  of  grace. 
On  the  arms  of  faith  and  prayer  he  bears 
it  up  before  God.  "  Lord,  remember  Zion." 
"  Answer,  and  have  mercy,"  &c. 

"  My  soul  shall  pray  for  Zion  still 
While  life  or  breath  remains, 
There  my  best  friends  and  kindred  dwell. 
There  God  my  Saviour  reigns." 

III.  The  grounds  of  this  attachment. 
These  are  very  numerous. 

1.  It  is  the  Christian'' s  hirth-place.  He 
was  spiritually  born  in  her.  Ah,  he  says, 
I  went  ignorant,  cold,  unbelieving,  hopeless, 
(fee.  The  word  distilled  as  the  dew,  &c. ; 
it  opened  my  eyes,  softened  my  heart,  won 
my  affections,  renewed  my  soul ;  there  the 
Spirit  revealed  Christ  to  me,  and  formed 
him  in  me.  There  I  first  drew  the  breath 
of  prayer.     "  If  I  forget  Jerusalem,"  &c. 

2.  It  has  been  the  place  of  divine  mani- 
festations. Often  God  has  met  me  there, 
in  perplexity,  in  sorrow,  in  bereavements, 
in  distress,  in  weakness.  Often  the  place 
of  banqueting,  of  holy  visions,  of  hea- 
venly anticipations.  "  If  I  forget  Jerusa-i 
lem,"  &c. 

3.  It  is  the  dwelling  of  my  hestfriends.^ 
How  have  I  joyed  to  go  up  with  the  sons 
and  daughters  of  Zion  !  What  sympathy 
there  has  existed !  Similar  necessities, 
perils,  desires,  feelings,  and  similar  enjoy- 
ments, &ic.  Heard  the  sacred  word,  knelt 
before  the  same  throne,  sang  the  same 
praises,  met  at  the  same  communion.  "  If 
I  forget  Jerusalem,"  &c. 

4.  It  is  the  object  of  the  Saviour^s  highest 
love.  Is  not  Jesus  the  husband  of  his 
church,  the  foundation  of  Zion?  Hath  hej 
not  redeemed  it  ?  does  he  not  dwell  in  it  ?j 
is  it  not  his  care,  his  treasure,  his  delight,! 
his  reward  ?     Epgraven  on  the  palms  of! 


CHRISTIAN  SOCIALITY. 


143 


his  hands,  dearer  than  the  apple  of  the  eye. 
Oh  then,  "If  I  forget  Jerusalem,"  &c. 

5.  It  is  the  hope  of  the  world.  Church, 
is  the  light  in  the  darkness,  the  salt  in  the 
putrescence  of  impurity,  the  very  pillar  of 
our  globe,  all  visions  of  future  glory  are 
crowned  with  the  church.  The  waters 
must  go  forth — the  light,  the  power,  of  the 
Saviour.     Then,  "  If  I  forget,"  &c. 

1.  To  the  true  friends — cherish  this  feel- 
ing. 

2.  To  the  indifferent  professor — exam- 
ine, &;c. 

3.  Invite  sinners  to  unite  with  the  church 
of  Christ. 


CHRISTIAN  SOCIALITY. 

"  For  my  brethren  and  companions'  sakes,  I  will 
now  say,  Peace  be  within  thee." — Psalm  cxxii.  8. 

The  importance  of  the  social  principle 
was  recognised  by  Jehovah  in  that  decla- 
ration made  at  the  formation  of  Eve,  "  It  is 
not  good  for  man,"  &c.  Based  on  the  con- 
jugal union  and  resulting  from  it  were  the 
relative  compacts,  in  which  the  same  kin- 
dred were  united  in  the  bonds  of  amity  to- 
gether. The  sociality  of  neighborhood  or 
locality  was  the  next  form  which  it  assu- 
med. But  there  is  also  a  spiritual  circle 
of  social  excellency,  in  many  respects  su- 
perior to  all  others  ;  that,  based  on  supreme 
love  to  God  and  unfeigned  love  to  one  anoth- 
er. This  is  referred  to  in  another  psalm,  "  I 
am  a  companion  of  all,"  &c.  Jesus  also 
bestowed  peculiar  honor  on  this.  When 
one  said,  "  Thy  mother  and  brethren  stand 
without,"  he  said,  stretching  his  hand  over 
the  people,  "  Whoso  doeth  the  will  of  my 
Father,"  &;c.  This  is  frequently  included 
in  the  metaphorical  descriptions  of  the 
church — a  flock — a  family — a  company  of 
pilgrims — an  army.  This  is  most  beauti- 
fully described  in  Acts  ii.  44,  &c.  Let  us 
notice, 

I.  The  nature  of  the  Christian's  so- 
cial COMPACT.  "  My  brethren  and  com- 
panions."    You  perceive  there  is, 

1.  Identity  of  nature.  "  Brethren,"  par- 
takers of  the  same  spiritual  nature  ;  having 
the  same  heavenly  Father;  bearing  the 
same  divine  likeness ;  being  imbued  with 
the  same  spirit ;  known  by  the  same  holy 
designation.  "Saints,"  "children,"  "heirs," 
l&c. 


i 


2.  There  is  mutual  association.  "  Com- 
panions." Engaged  in  the  same  pursuits  : 
travelling  in  the  same  road  :  sharing  in  the 
same  perils  :  enjoying  the  same  bliss  :  feel- 
ing the  same  sympathies !  How  all  these 
observations  apply  to  the  Christian's  social 
circle  !  They  go  to  the  same  ordinances  ; 
engage  in  the  same  exercises  ;  meet  before 
the  same  throne ;  are  baptized  into  the 
same  Spirit ;  animated  with  the  same  hopes. 
Let  us  advert, 

II.  To  SOME  OF  the  obvious  PECULIARI- 
TIES AND  DUTIES  OF  THE  ChrISTIAn's  SOCIAL 

COMPACT.  It  is  a  compact  not  grounded  on 
relative  association,  or  local  occurrences. 
Not  established  by  legislation.  This  com- 
pact of  godly  people, 

1 .  Is  quite  voluntary  in  itsforination.  The 
result  of  free  choice,  the  movement  of  the 
will  and  affections.  There  is  invitation  on 
one  side,  "  Come  thou  with  us,"  &c.  There 
is  happy  acquiescence  on  the  other,  "  We 
will  go  with  you,"  &c.  "  This  people 
shall  be  our  people,"  &c. 

2.  It  is  spiritual  in  its  nature.  Not 
grounded  on  mere  mental  or  political  prin- 
ciples, but  on  the  enjoyment  of  the  same 
spirit.  Having  the  same  moral  nature 
and  desires.  Being  of  one  heart  and  soul. 
This  unity  is  thus  described  by  the  apostle 
Paul,  Eph.  iv.  3,  &;c. 

3.  It  is  connected  with  mutual  ohligations. 
There  must  (1.)  Be  unfeigned  Christian 
love.  "  Love  one  another  with  pure  hearts," 
&c.  "  Whoso  loveth  is  born  of  God,"  &c. 
"By  this,"  &c.  (2.)  Mutual  sympathy 
and  dependence.  "  Rejoice  with,"  &c. 
Hence  the  metaphor  of  the  human  body ; 
see  1  Cor.  xii.  13,  &;c.,  see  ver.  25.  (3.) 
Mutual  prayers.  Pray  ye  one  for  another. 
(4.)  Mutual  help.  "  Do  good,"  &;c.  How 
the  apostle  James  urges  beneficence  and 
charity !  The  wise  are  to  be  eyes  to  the 
ignorant.  The  strong  to  bear  the  burdens 
of  the  weak.  "  Bear  ye  one  another's  bur- 
dens," &c.  (5.)  Mutual  fellowship.  "  For- 
sake not  the  assembling  of  yourselves  to- 
gether,"  &c.  The  flock  cling  to  one  ano- 
ther. "  I  was  glad  when  they  said  unto 
me,"  &c.  (6.)  Mutual  forbearance.  Dif- 
ferent degrees  of  knowledge  ;  ditFerent  de- 
grees of  grace  ;  different  dispositions  and 
views.  The  imperfections  of  each  and  all 
demand  this.  Let  me  read  that  rich  as- 
semblage of  graces  and  duties,  Romans  xii. 
6,  &c. 

III.  The  PRE-EMINENT  DESIRE  OF  ALL  WHO 


144 


SKETCHES  OF  SERMONS. 


BELONG  TO  THE  CHRISTIAN  SOCIAL  COBIPACT. 

"  I  will  now  say,"  &c.  Peace,  often  sig- 
nifies harmony,  prosperity,  happiness.  All 
these  are  important  to  the  church  of  Jesus. 
Unanimity,  not  uniformity.  Prosperity,  in- 
crease, growth,  &;c.  Happiness,  the  enjoy- 
ment of  God's  favor,  celestial  light  and 
love,  &c.  Now  it  is  the  pre-eminent  desire 
of  all  true  saints  that  this  peace  should  be 
in  the  church.  "  I  will  now  say,"  &c. 
(1.)  I  will  say  it  to  my  own  heart.  I  will 
guard  my  spirit,  and  temper,  and  conver- 
sation. I  will  restrain  it  with  bit  and  bri- 
dle. (2.)  I  will  say  to  the  church.  By 
my  kind  demeanor,  courtesy,  generosity, 
cheerfulness,  readiness  to  serve,  &c.  (3.) 
I  will  say  it  to  God.  Oh,  let  it  be  so.  I 
will  pray  for  the  peace  of  Jerusalem.  My 
motto  is  this,  I  am  for  peace.  I  will  labor, 
&c.     Now  I  will  do  so  for  many  reasons. 

(1.)  For  my  own  sake  ;  that  I  may  dwell 
in  an  atmosphere  of  peace. 

(2.)  For  the  Saviour's  sake,  knowing 
how  it  pleaseth,  &c. 

(3.)  For  the  world's  sake.  That  they 
may  exclaim,  "  How  good  and  pleasant," 
&c.    "  See  how  those  Christians  love,"  &c. 

(4.)  For  my  brethren  and  companions' 
sake,  that  they  may  be  happy  and  useful. 

APPLICATION. 

1.  Let  the  text  be  sanctified  to  those  who 
are  brethren  and  companions  in  the  way  to 
the  heavenly  Zion. 

2.  Who  will  journey  with  us  ?  Be  our 
companions  and  brethren  in  the  holy  exer- 
cises and  enjoyments  of  religion  ? 

3.  The  companionship  of  the  world  is 
false,  and  sorrowful,  and  calamitous  in  its 
issue. 


JEWISH  LIBERALITY. 

"  The  children  of  Israel  brought  a  willing  offer- 
ing unto  the  Lord,  every  man  and  woman,  whose 
heart  made  them  willing  to  bring  for  all  manner 
of  work  which  the  Lord  had  commanded  to  be 
made  by  the  hand  of  Moses." — Exodus  xxxv.  29. 

One  of  the  most  striking  and  honorable 
features  in  the  character  and  history  of  the 
Jews,  was  that  ardent  and  devoted  attach- 
ment they  manifested  to  the  sanctuary  of 
the  Most  High.  Three  instances  are  left 
on  the  records  of  inspiration  illustrative  of 
this.  The  first  is  the  case  to  which  the 
text   refers.     The  second,  the  munificent 


liberality  displayed  in  the  erection  of  the 
temple,  and  the  third  when  with  holy  patri- 
otism and  zeal  they  rebuilt  that  temple 
under  the  decree  and  patronage  of  Cyrus 
and  Darius.  Each  of  these  instances  will 
bear  the  strictest  investigation,  and  we  shall 
behold  in  the  whole  the  most  elevated,  lib- 
eral,  and  fervid  zeal,  for  the  house  and 
glory  of  the  Lord.  Our  subject  confines 
us  to  the  first  case  on  scripture  record. 
Let  us  consider  the  object  of  their  regard, — 
its  peculiar  characteristics, — and  the  lesson 
it  suggests. 

L  The  object  of  their  regard.  This 
was  the  tabernacle  which  was  now  in  course 
of  erection.  Moses  in  an  extended  inter- 
view of  forty  days  and  forty  nights  with 
Jehovah  in  the  mountain,  received  com- 
mand to  erect  for  the  Lord  a  house.  God 
said,  "  Let  them  make  me  a  sanctuary  that 
I  may  dwell  among  them."  And  the  work 
was  to  be  undertaken  with  solemn  consid- 
eration. "  And  look  that  thou  make  them 
after  the  pattern  which  was  showed  thee  in 
the  mount."     Observe,  then, 

1 .  The  tabernacle  was  of  divine  appotnt- 
ment  and  constniction.  Expressly  revealed 
and  undertaken  by  divine  authority, — Je- 
hovah was  its  artificer, — the  glorious  archi- 
tect. Nothing  was  left  to  human  fancy  or 
ingenuity.  The  pattern  of  the  whole  was 
placed  vividly  before  the  eyes  of  Moses. 

2.  The  tabernacle  was  designed  for  the 
celebration  of  divine  worship.  Here  sacri- 
fices were  to  be  presented,  —  offerings 
brought, — praises  celebrated, — prayers  of- 
fered. Here  the  priests  and  Levites  were 
to  be  in  perpetual  waiting.  Here  sacred 
festivals  were  to  be  held.  Divine  honors 
paid.  This  was  to  be  the  centre  of  attrac- 
tion for  Israel.  The  place  of  convocation 
for  the  pious.  The  rendezvous  of  the  godly 
families  of  his  people. 

3.  The  tabernacle  was  the  place  chosen 
for  the  more  manifest  display  of  the  divine 
glory.     Just  read  Exod.  xxix.  43,  xl.  33. 

4.  The  tabernacle  was  the  place  of  bless- 
ing to  the  righteous.     The  guilty  repaired 
here,  and  in  connection  with  confession  and 
supplication,  and  the  offerings  they  brought, 
and  the  faith  they  exercised,  they  obtained 
mercy.     God  was  propitious.     He  verified 
his  promise,  made  his  name  manifest,  "  The  i 
Lord  merciful,"  &c.    The  impure  repaired  ! 
here,   and  were   cleansed.     A  variety  of  ; 
washings,  and  the  application  of  the  blood  i 
of  the  slain  victims,  were  employed  in  the  ! 


1 


JEWISH  LIBERALITY. 


145 


ceremonial  purification  of  the  unclean. 
The  pious  here  were  especially  blessed. 
God  directed  that  the  priest  should  go  forth  to 
the  congregation  and  bless  them  in  his  great 
and  holy  name,  see  Numb.  vi.  22.  Now, 
brethren,  not  to  multiply  particulars,  we 
see  how  beautifully  applicable  all  this  is  to 
the  assemblies  of  Christian  worshippers. 
Do  we  not  meet  by  the  divine  appointment 
and  authority  ?  Do  we  not  meet  to  present 
worship  to  the  Most  High  ?  Here  is  to  be 
brought  the  sacrifice  of  a  broken  heart,  &;c. 
Here  praise,  and  prayer,  and  adoration, 
are  to  ascend  to  the  blessed  God.  Does  not 
God  manifest  himself  here,  as  he  does  not, 
&c.  Is  it  not  often  our  privilege  to  sing 
with  the  poet : — 

"  I've  seen  thy  glory  and  thy  power, 
Through  all  thy  temple  shine  ; 
My  God,  repeat  that  heavenly  hour, 
That  vision  so  divine." 

*'  One  thing  have  I  desired,"  &c.  Is  not 
the  house  of  God  a  place  of  blessing  to  our 
souls  ?  Here  we  have  come  guilty,  and 
found  mercy.  Here  wretched,  and  have 
been  made  happy, — sorrowful,  and  have 
gone  away  rejoicing.  Has  it  not  been  the 
house  of  God,  and  the  gate  of  heaven  ?  He 
brought  us  into  his  banqueting  house,  &c. 
Having  noticed  the  object  of  their  regards, 
let  us  look, 

II.  At  its  characteristics.  Observe  in 
reference  to  the  regard  manifested  to  the 
tabernacle  by  the  children  of  Israel.  That 
it  was, 

1.  Cheerful  and  voluntary.  "  Whose 
heart  made  them,"  &c.  Here  we  have  the 
fountain  right,  no  wonder  the  stream  was 
so.  The  heart  loved  and  delighted  in  it, 
and  this  made  them  willing.  The  heart  is 
the  lever  which  moves  the  whole  man.  In 
religion  the  heart  is  every  thing.  Without 
it,  there  is  no  acceptable  piety.  No  attach- 
ment is  worth  any  thing  where  the  heart  is 
not  the  constraining  power.  This  attach- 
ment, 

2.  Was  palpable  and  demonstrative. 
"Brought  a  willing  offering,"  &c.  The 
offering  was  the  evidence.  God  will  not 
have  his  people  to  appear  before  him  empty. 
These  offerings  had  two  peculiar  features. 

(1.)  Their  variety.  "  All  kinds  of  work." 
Look  at  ver.  21,  &c. 

(2.)  Then  the  generality  or  perhaps  the 
19 


universality  of  the  offerings.  "  Every  man 
and  woman," — the  rich  and  the  poor, — the 
young  and  the  old, — from  the  highest  to  the 
lowest.  It  could  not  have  been  done  by  the 
few,  but  was  easily  effected  by  the  many. 
Every  heart,  every  hand,  &c.  The  aged 
sire,  and  the  little  child. 

3.  This  attachment  was  generous  and  mu- 
nificent. They  denied  themselves  of  their 
ornaments.  They  toiled,  &c.  Gave  their 
best  and  richest.  And  what  was  the  result  ? 
Look  next  chapter,  ver.  5,  6.  I  imagine 
four  classes  might  not  be  in  time.  The 
covetous,  the  vain,  the  supine,  and  the  pro- 
crastinating. I  ask,  ought  not  our  attach- 
ment to  the  cause  of  Christ  to  be  equal  to 
theirs  for  the  tabernacle  of  Moses  ?  and  let 
this, 

III.  Be  the  lesson  our  subject  teaches. 

(1.)  They  were  a  highly  favored  people, 
the  separated  people  of  the  Lord, — the  pe- 
culiar nation.  But,  beloved,  what  is  your 
calling  and  designation  ?  Chosen, — elect, 
— precious.  The  jewels  of  the  Lord, — 
saints  of  the  Most  High. 

(2.)  They  had  richly  participated  of  the 
divine  mercy.  Redeemed  from  Egyptian 
bondage, — led  through  the  Red  sea. — Di- 
viding, guiding,  preserving,  (Sec.  But  what 
is  your  experience  ?  God  hath  redeemed 
you  not  merely  by  might,  &c.  But  with 
the  precious  blood,  &;c.  What  hath  he  not 
done  for  you  ?  &c. 

(3.)  For  them  he  raised  up  Moses,  and 
Aaron,  and  Joshua  ;  but  his  own  Son  hath, 
he  sent  into  the  world  for  you,  &c. 

(4.)  To  them  he  promised  a  Canaan, — 
a  land  of  rest.  But  for  you  a  celestial  in- 
heritance, &c.  Nay,  your  privileges  are 
vastly  greater  and  more  precious.  They 
had  but  the  dawn, — the  types  and  shadows  ; 
but  you  have  the  day,  and  the  anti-type, 
and  the  substitute.  They  had  the  law,  and 
Moses,  and  ceremonies  ;  but  you  have  the 
gospel,  and  Christ,  and  the  Holy  Spirit,  &c. 
I  ask,  how  many  feel  as  they  did,  and  give 
the  same  manifestation  of  it  ?  Alas  !  some 
care  for  none  of  these  things.  Alas  !  some 
arc  merely  formal.  Alas!  some  are  covet- 
ous, and  give  grudgingly.  Alas  !  some  act 
as  if  God  were  greatly  indebted  to  them. 
How  is  it  with  you  ?  Give  yourselves  first, 
and  then  the  best  you  have  to  the  Lord's 
service.  Spiritual  prosperity  must  be' se- 
cured by  acting  as  the  Jews  did. 


146 


SKETCHES  OF  SERMONS. 


THE  NATURE  AND  ADVANTAGE  OF 
GOD'S  SERVICE. 

"  Ye  have  said,  It  is  vain  to  serve  God :  and 
what  profit  is  it,  that  we  have  kept  his  ordinance, 
and  that  we  have  walked  mournfully  before  the 
Lord  of  hosts?" — Malachi  iii.  14. 

It  is  clear  that  a  very  extensive  declen- 
sion had  taken  place  in  the  professed  church 
of  God  during  the  days  of  Malachi.  Our 
text  refers  to  the  state  of  mind  and  the 
conversation  of  those  who  were  evidently 
strangers  to  the  root  of  the  matter,  and  the 
power  of  saving  piety.  Our  subject  leads 
us  naturally  to  consider, 

I.  The  course  of  practical  piety. 

II.  Its  advantages,  and 

III.  Those  to  whom  it  is   evidently 

TJNEDIFYING  AND  PROFITLESS. 

I.  The  COURSE  of  practical  piety.  Real 
practical  piety  is  the  fruit  of  internal  reli- 
gion, the  flowing  stream  from  the  fountain 
of  the  grace  of  God  in  the  soul.  A  right 
state  of  heart  will  produce  a  right  conver- 
sation and  course  of  life.  Our  text  gives 
us  a  three-fold  view  of  practical  piety. 

1 .  It  is  to  serve  God.  Not  Satan,  or  sol  f, 
or  the  world.  Service  of  God  often  includes 
the  whole  of  religion.  It  embraces  a  know- 
ledge of  God's  will,  a  love  to  God's  laws,  a 
sincere  desire  to  please  God,  and  earnest 
effort  to  conform  to  his  revealed  mind.  It 
is  to  recognise  God's  right  over  us,  God's 
•claim  upon  us,  and  a  consecration  of  our- 
selves to  his  glory. 

2.  To  keep  his  ordinances.  His  appointed 
institutions.  He  has  always  had  these. 
The  tree  of  the  knowledge  of  good  and  evil. 
Afterwards  sacrifices — solemn  fasts  and 
feasts — the  rites  of  the  tabernacle  and  tem- 
ple. These  Jesus  honored,  and  at  one  of 
these  he  began  his  ministry.  He  went  into 
the  synagogue,  &c.  Christianity  has  its 
ordinances ;  but  they  are  few,  plain,  and 
spiritual;  but  they  are  also  important ;  bless- 
ings to  the  spiritually  minded  ;  first  Cliris- 
tians  were  earnest.  They  continued  stead- 
fast, &c.  Forsaking  not  the  assembling  of 
themselves,  &c.  In  a  right  state  of  mmd 
we  must  love  and  delight  in  them.  Christ 
demands  it — our  profession,  our  comfort, 
our  safety,  &c. 

3.  To  walk  mournfully  before  the  Lord. 
Now  let  it  not  be  presumed  that  religion  is 
essentially  melancholy.  We  are  called  to 
joy  and  gladness.     Let  the  children  of  Zion, 


&c.  Rejoice  in  the  Lord,  &;c.  Yet  there 
is  a  sorrow  and  mournfulness  which  is  emi- 
nently religious. 

A  conie7)iplation  of  our  own  defects,  fail- 
ings, sins,  (^c. 

A  contemplation  of  the  condition  of  many 
of  our  friends,  Sf'C. 

A  contemplation  of  the  atvful  state  of  thou- 
sands around  Jis. 

Let  us  see  some  examples.  "  I  was 
grieved  because  of  the  transgressors."  Ab- 
salom caused  David  many  tears,  "  0  Absa- 
lom, my  son,"  &c.  Jesus  wept  over  Jeru- 
salem. But  it  is  a  hallowed  sorrow,  not 
weakening  but  invigorating.  Sorrow  pos- 
sessing the  seeds  of  joy  within  it.  Sorrow 
that  makes  the  heart  better.  Now  let  us 
look, 

II.  At  the  advantages  of  practical 
piety.  Now  these  are  numerous — present, 
temporal,  spiritual,  and  everlasting,  but, 

1.  It  is  ?norally  elevating  and  dignifying. 
That  which  makes  man  more  worthy  of  the 
powers  he  possesses  and  the  station  he  oc- 
cupies. It  is  the  honor  of  man  to  serve 
God.  It  lifts  him  higher  in  the  scale  of 
being,  allies  him  nearer  to  angels,  to  ser- 
aphim, &c.  It  expands  the  mind,  culti- 
vates the  intellectual  faculties,  and  betters 
the  heart.  "  Praise  the  Lord,  ye  his  angels 
that  excel  in  strength,  ye  ministers  of  his, 
who  do  his  pleasure.^'  The  righteous  is 
more  excellent  than  his  neighbor. 

2.  It  is  pre-eminently  peaceful  in  its  influ- 
ences. In  keeping  God's  commandments 
there  is  great  reward.  "  Great  peace  have 
they  who  love  thy  law,"  &c. — The  peace 
of  the  pacified  conscience, — the  peace  of 
God  in  the  soul.  "  Peace  I  give  unto  you," 
&c. 

3.  //  is  supremely  glorious  in  its  results. 
It  will  ensure  a  personal  interest  in  all  the 
promises.  A  sufficient  supply  of  Christian 
graces.  A  joyous  hope  of  blissful  immor- 
tality and  eternal  joy.  "  Be  thou  faithful 
unto  death,"  &c.  "  Then  he  will  say  to 
the  faithful  servant — "  Well  done,  good  and 
faithful  servant,"  &c.    Then  let  us  consider, 

III.  Those  to  whom  it  is  unedifying 
and  profitless.  The  formal  Jews  thus 
spake,  and  doubtless  they  spake  the  truth. 
Now  practical  piety  will  be  so, 

1.  To  those  who  are  not  adapted  to  its 
duties.  Thousands  are  not  adapted  to  the 
pursuits  of  literature  or  science,  &c.  So 
to  religion.  To  serve  God  we  must  be  re- 
newed in  our  hearts.     Translated  out  of  the 


SERVICE  FOR  GOD  REWARDED 


147 


kingdom  of  darkness.  If  our  hearts  dislike 
God,  how  can  we  serve  him,  or  be  happy 
in  religious  duties  ?  Now  this  many  at- 
tempt, and  of  course  they  fail,  and  then 
they  utter  the  truth  of  the  text,  and  say, 
*'  It  is  vain,"  &c.     It  is  so  to  those, 

2.  Who  mistake  the  service  God  requires. 
God  does  not  design  we  should  yield  meri- 
torious service — service  to  deserve  his  fa- 
vor, to  obtain  pardon  for  sin,  and  a  legal 
right  to  glory.  Self-righteousness  only 
produces  slavery,  and  binds  its  vassals  in 
galling  chains.  Those  who  place  their 
services  in  the  stead  of  Christ's  merits  may 
well  say,  "  It  is  vain,"  &c.  And  it  is  so, 
and  so  it  must  be, 

3.  To  those  who  try  to  unite  the  service  of 
the  ivorld  and  of  God.  To  be  gay  in  the 
world,  and  devout  at  church.  To  dance 
in  the  assembly  of  the  wicked,  and  pray  in 
the  house  of  the  Lord.  To  be  worldly  all 
the  week,  and  devout  on  the  Sabbath,  or  to 
divide  the  Sabbath  between  amusements 
and  religion.  Such  persons  will  ever  feel 
as  the  ancient  Jews  did. 

4.  Those  who  serve  God  with  negligence 
and  inconsistency.  The  diligent  hand  maketh 
rich.  Indolence  and  barrenness,  leanness 
and  dissatisfaction.  How  often  this  weak- 
ness, languor,  and  death  !  How  sinful  and 
foolish  to  blame  religion  !  It  is  want  of  it, 
the  neglect  of  it,  &;c. 

APPLICATION. 

1.  Ascertain  the  true  scriptural  features  of 
true  practical  piety.  It  must  begin  by  faith 
in  Christ,  by  which  guilt  is  forgiven,  and 
the  soul  converted  to  God  ;  and  it  must  be 
matured  by  the  grace  of  God,  and  redound 
to  his  glory. 

2.  Urge  all  to  engage  in  it.  Her  ways 
are  ways  of  pleasantness  and  all  her  paths 
are  peace. 


SERVICE  FOR  GOD  REWARDED. 

"  I  have  given  him  the  land  of  Egypt  for  his 
labour  wherewith  he  served  against  it,  because 
they  wrought  for  me,  saith  the  Lord  God." — 
EzEEiEL  xxix.  30. 

The  way  of  the  Lord  is  often  in  the  sea  ; 
and  his  footsteps  in  the  mighty  deep.  To 
short-sighted  mortals  often  uttterly  past  find- 
ing out.  It  would  indeed  be  marvellous  if 
creatures  of  a  day,  finite  beings,  could  com- 
prehend the  infinite  and  infallible  movements 


of  the  Ruler  of  the  universe.  God  has  all 
resources  at  command.  When  he  designs 
the  punishment  of  his  enemies  he  can  em- 
ploy famine,  or  pestilence,  or  earthquake, 
or  the  devouring  sword.  Tyre  had  mali- 
ciously exulted  in  the  overthrow  and  misery 
of  thn  Jews.  God  therefore  employs  Nebu- 
chadnezzar to  punish  their  impiety  and 
heartlessness.  Having  besieged  for  thir- 
teen years,  he  found  only  a  heap  of  deso- 
lated walls.  The  inhabitants  had  removed 
their  wealth,  and  of  course  Nebuchadnezzar 
was  disappointed  ;  God  therefore  says  to 
Ezekiel,  verse  18,  "  Son  of  man,"  &c. 
What  is  the  fair  deduction  to  be  derived  ? 
That  work  for  God  shall  not  pass  unre- 
warded. If  to  enemies,  how  much  more  to 
friends !     We  observe, 

I.  That  in  carrying  out  his  designs 
ON  EARTH  God  generally  employs  human 
AGENCY.  Occasionally  there  has  been  mi- 
raculous  interposition.  Deluge;  Babel; 
plagues  of  Egypt ;  angels  also,  both  as  in- 
struments of  terror  and  mercy.  These  are 
the  exceptions ;  but  let  us  look  at  the  pa- 
cific  designs  of  God.  His  places  of  benevo- 
lence, (fee.  He  emancipated  Israel  by 
Moses  and  Aaron,  &c.  Employed  Joshua, 
and  Caleb,  and  others,  cSzc.  In  erecting 
the  tabernacle  the  nation  was  employed,  all 
were  invited  to  help;  so  also  the  people 
united  with  Solomon  in  erecting  the  temple  ; 
thus  too  Nehemiah  in  the  erection  of  the 
second  temple  ;  so  also  in  the  establishment 
of  the  kingdom  of  Christ.  He  chose  men  to 
be  his  heralds,  and  afterwards  the  churches 
were  to  diffuse  the  light,  &c.  of  the  gospel. 
In  all  ages  it  has  been  so  ;  in  the  Reforma- 
tion he  did  thus  ;  in  the  revival  of  religion  ; 
in  Britain  at  the  present  period  ;  missions, 
schools,  tracts,  temperance,  philanthropy, 
&;c.     God  worketh  by  his  servants. 

II.  It  is  important  that  we  should 
have  correct  views  of  the  work  devolv- 
ing UPON  us.     I  assume, 

1 .  That  the  whole  church  is  to  he  an  active 
working  church.  Christ  says  to  every  con- 
verted person,  "  Go  work  to-day,"  &c.  If 
so,  then  there  is  work  suitable  to  each ; 
also  in  each  talents  suited  to  the  work. 
The  details  of  duties  are  various  and  abun- 
dant. Paul  often  speaks  of  the  active  useful 
women  ;  see  Romans  xvi.  1  and  6 ;  Phi- 
lippians  iv.  3. 

2.  That  we  labor  to  know  the  will  of  God 
as  to  the  department  of  our  labor.  "  What 
wouldestthou  have  me,"  «Ssc.     Go,  preach, 


148 


SKETCHES  OF  SERMONS. 


&c.  Go,  entreat  sinners  to  hear,  &cc.  Go, 
encourage  the  attentive  hearer  ;  go,  speak 
to  the  careless  benighted  family  ;  go,  teach 
the  young,  &c.  Go,  visit  the  sick,  &c. 
But  I  am  old  and  infirm  ;  go,  exhibit  the 
fruits  of  experience,  retire  often  and  pray. 
Hold  up  their  hands  who  are  toiling.  Go, 
give  thy  wealth  ;  go,  use  thy  influence,  &c. 

3.  Thai  we  should  enter  vpon  work  in  his 
fear,  and  in  the  strength  of  his  grace. 
Many  commence  from  novelty — many  with 
confidence — many  from  self-righteous  views 
— many  because  others  do — no  principle 
in  all  this.  Fruit  will  not  be  good  ;  to  be  so- 
lemnly impressed  as  to  the  duty — to  be  fear- 
ful of  ourselves — to  depend  upon  God,  &c. 

4.  That  in  working  for  God,  7i:e  should  he 
constant,  persevering,  and  humble.  Constant 
— not  by  fits  and  starts  of  impulse,  &c. 
Persevering ;  in  good  and  evil  report  ;  not 
be  weary,  &;c.  Humble  ;  it  is  our  duty — 
it  is  our  honor.  It  unites  to  angels — all 
our  ability  God,  &c.  "  Not  unto  us,"  &c. 
"  Not  I,  but  the  grace  of  God,"  &c.  We 
observe, 

III.  That  work  done  thus  for  God, 

SHALL  NOT  GO    UNRECOMPENSED.       Now,  we 

must  conclude  thus, 

1.  From  the  justice  of  God.  "God  is 
not  unrighteous,"  &c.  But  especially  from, 

2.  His  goodness.  He  is  the  best  of  mas- 
ters, &c. 

3.  From  his  promises.  Every  act  of 
self-denial,  every  gift  of  a  cup  of  water, 
&c.  He  will  reward  every  man,  &c. 
"  For  your  labor  shall  not  be  in  vain,"  &c. 
But  what  recompense  ? 

1.  Present.  Approbation  of  God.  His 
favor  and  smile.  Our  own  conscience  too. 
A  sense  of  satisfaction,  that  we  are  moving 
in  the  sphere  of  providence,  &c.  Not  liv- 
ing altogether  in  vain.  Besides,  the  direct 
effect  will  be  our  prosperity  ;  it  will  im- 
prove, exalt,  heighten  our  enjoyments. 
God  will  particularly  bless,  &c.  "  More 
shall  be  given,"  &c.  Spiritual  health,  &;c. 
The  prayers  and  the  blessing  of  other  per- 
sons. They  will  admire,  esteem,  supplicate, 
&c.  Especially  those  to  whom  we  have 
been  useful ;  but  the  recompense, 

2.  Will  also  he  future.  God  will  reward 
with  honoring,  satisfying,  and  blessing,  in 
proportion  to  our  exertions  and  usefulness. 
The  parable  of  the  talents  ;  so  also  Christ's 
disciples  at  the  last  day.  "  I  was  an  hun- 
gered," &c.  They  that  be  wise,  &c.  The 
recompense  will  be  eternal. 


APPLICATION. 

1.  Who  are  working  for  the  Lord? 
Maintain  purity  of  motives,  simplicity,  per- 
severance, &c. 

2.  Who  will  now  consecrate  their  ser- 
vices ?  Noble  employment  ;  present  happi- 
ness, and  future  reward. 

3.  How  wretched  the  servitude  of  sin  ! 
"  The  wages  of  sin,"  &c.  Oh,  renounce 
that  service,  and  master,  and  avert  the 
doom. 


LARGENESS   OF  HEART- 

"  Largeness  of  heart." — 1  Kings  iv.  29. 

Scripture  biography  is  both  instructive 
and  useful.  There  the  lives  of  men  are 
written  by  the  infallible  Spirit  of  God. 
The  portraits  are  all  true,  and  real — no- 
thing fictitious — nothing  colored  by  the  par- 
tiality of  friendship — nothing  penned  under 
the  spirit  of  prejudice — we  see  men  as  God 
saw  and  decided  as  to  their  principles  and 
character.  The  diversity  of  scripture  bi- 
ography is  one  of  its  chief  recommenda- 
tions. Men  of  all  grades  of  intellectual 
distinction  and  moral  worth,  of  all  stations 
in  life,  and  of  all  offices  in  the  church,  and 
in  the  world.  The  design  of  Christian  bi- 
ography  is  to  incite  our  emulation  of  the 
holy,  wise,  and  good,  and  to  warn  us  against 
the  spirit,  conduct,  and  doom  of  transgres- 
sors. Of  those  who  flourished  under  the 
old  dispensation,  Solomon  held  a  distin- 
guished place.  The  chapter  out  of  which 
the  text  is  selected,  is  describing  his  world- 
ly magnificence  and  glory.  But  how  re- 
ally poor  and  evanescent  all  this — ^his  own 
inscription  is  "  Vanity,"  &c.  But  the  text 
contains  a  higher  testimonial,  and  to  one 
part  of  this  our  attention  is  directed.  Let 
us  ascertain, 

I.  In  what  largeness  of  heart  con- 
sists. 

II.  The  means  of  its  attainment.  And, 

III.  The  importance  of  its  possession. 

I.  In  what  largeness  of  heart  con- 
sists. By  the  heart  we  mean  the  whole 
soul,  including  the  mental  and  moral  pow- 
ers.    A  large  heart  is, 

1 .  Evangelically  intellectual  in  its  attain- 
ments.   This  is  in  fact  the  very  atmosphere      | 
of  its  health  and  existence.     Its  powers  are 


LARGENESS  OF  HEART. 


149 


all  invigorated,  and  rendered  powerful  by 
the  acquisition  of  knowledge.  If  this  is 
extensively  true  of  knowledge  in  general, 
how  much  more  of  that  which  includes  the 
true  knowledge  of  God,  and  of  Jesus  Christ ! 
So  valuable  was  this  in  the  estimation  of 
the  great  apostle  that  he  made  this  noble 
avowal,  "  Yea,  doubtless,"  &c.  "  This  is 
life  eternal,  to  know,"  &c.  They  that 
know  their  God  shall  be  strong  and  do  ex- 
ploits. This  is  synonymous  with  wisdom, 
which  is  the  principal  thing — the  adorning 
of  the  mind,  and  the  very  life  of  the  soul. 
A  large  heart  will  be, 

2.  Candid  and  ingenuous  in  its  conclu- 
sions. A  bigoted  or  prejudiced  mind  is 
necessarily  stunted  and  dwarfish.  Such  a 
state  of  mind  only  observes  what  passes  in 
the  limited  range  of  its  own  sphere — it  only 
judges  of  its  own  things — afraid  to  look 
abroad — short-sighted — afraid  of  excellen- 
cy where  it  cannot  sanction  it.  Now,  all 
this  is  petty,  and  puerile,  and  quite  opposed 
to  a  large  heart — a  large  heart  rejoices  in 
excellency  anywhere  and  everywhere — 
a  large  heart  judges  of  things  in  propor- 
tion to  their  true  importance — it  hopeth  all 
things,  believeth  all  things — it  proves  all 
things,  and  holds  fast  that  which  is  good — 
it  is  not  blinded  by  fond  partialities,  or  fet- 
tered by  senseless  prejudices.  This  is  one 
true  sign  of  largeness  of  heart.  See  it  in 
Moses,  when  envied  by  the  people,  "  Would 
that  all  the  Lord's  people  were  prophets  !" 
See  it  in  the  Saviour,  "  Lord,  we  saw  some 
casting  out  devils,  and  we  forbade  them," — 
"  Forbid  them  not,  they  that  are  not  against 
us  are  with  us." 

3,  A  large  heart  will  be  noble  andenter- 
f  rising  in  its  aims.  Now,  Solomon  trans- 
acted all  on  a  mighty  and  princely  scale. 
Think  of  the  temple  ;  so  also  Moses  in  his 
office  of  deliverer  of  the  Jews — so  also  Ne- 
hemiah  in  rearing  again  the  walls  of  Jeru- 
salem— so  the  apostles  in  attempting  the 
conversion  of  the  world  by  the  preaching 
of  the  cross.  A  little  heart  only  ventures 
on  small  matters — a  great  heart  ventures 
much — aims  at  much — risks  much — ex- 
pends much  energy  and  resolution.  Thus 
Gideon  with  three  hundred  men  attacks  the 
countless  hosts  of  the  Midianites — thus  Da- 
vid challenges  the  gigantic  Goliath — thus 
Luther  dared  to  attack  Rome  in  her  strong 
holds — thus  our  forefathers  ventured  their 
all  for  conscience'  sake — thus  our  mission- 
aries dare  hazard  their  lives  for  the  gospel's 


sake.  Who  will  say  that  Carey,  and  El- 
liot, and  Brainerd,  and  Schwartz,  and  Wil- 
liams, and  Moffat,  were  not  men  of  large 
heart  ?     A  large  heart, 

4.  Is  generous  and  liberal  in  its  affec- 
tions. Avarice  acts  like  the  rust — like  the 
blight — like  the  pestilence.  It  affects  the 
features  of  the  face — it  affects  the  gait — it 
affects  the  speech.  And  in  all  cases  it 
withers  and  petrifies.  Look  at  the  oppo- 
site class  of  feelings.  The  generous  and 
liberal  soul  is  fat,  fair,  and  comely  to  look 
at.  The  eye  bright,  and  the  countenance 
and  the  expression  benignant,  the  hand 
open  and  expanded ;  its  gait  firm  and  im- 
pressive ;  it  deviseth  liberal  things.  A 
worldly,  avaricious,  sordid  heart  must  ne- 
cessarily be  contracted.  Benevolence  is 
the  true  characteristic  of  a  large  heart. 
Notice, 

II.    How  IT  IS  TO  BE  ATTAINED. 

1.  It  must  breathe  a  pure  air.  The  sons 
of  the  mountain  are  esteemed  strong  and 
hale.  Enlargedness  of  heart  is  only  at- 
tainable by  fervent  prayer.  The  soul 
must  often  breathe  where  cherubim  and 
seraphim  burn.  There  must  be  fellowship 
with  God,  communion  with  the  skies.  Thus 
Moses  was  so  great — thus  Jacob — thus  Eli- 
jah.  And  Jesus  has  shown  us  the  value 
and  essentiality  of  this. 

2.  It  must  have  nutritious  diet.  "  Thy 
words  were  food,"  &c.  The  pure  una- 
dulterated  word  of  God.  The  Bereans — 
Apollos,  mighty  in  the  scripture — Daniel's 
greatness,  "  In  thy  laws,"  &c.  See  the 
spirit  of  the  119th  Psalm.  To  be  great 
spiritually  we  must  come  to  this  banquet, 
to  these  streams,  &c. 

3.  It  must  have  wholesome  discipline. 
Moral  restraint — self-denial  essential  — 
cross-bearing — self-despising.  The  Chris- 
tian must  be  a  moral  wrestler — a  spiritual 
racer  ;  self-control.  "  I  die  daily,"  &;c. 
This  forms  the  heroic  character  ;  thus  was 
Moses  disciplined  in  the  wilderness  ;  Da- 
vid, the  prophets,  the  Jews,  the  apostles, 
&c.  Greatness  of  heart  is  not  to  be  ob- 
tained on  beds  of  down,  in  rosy  paths,  in 
the  calm  retirement,  on  the  smooth  lake  ; 
but  in  the  desert,  on  the  mountain-top,  mid 
tlie  billows'  roar,  &c. 

4.  It  must  have  heavenly  injluences.  The 
sunshine,  and  the  rain,  the  early  dews,  &:c. 
God  makes  great  by  the  communications 
of  his  Holy  Spirit.  He  gives  strength,  and 
might,  and  power — he  enables  us  to  war — 


150 


SKETCHES  OF  SERMONS. 


he  renders  all  mighty  and  effectual.  God 
has  engaged  to  set  his  people  on  high,  and 
to  make  their  hands  and  their  arms  strong. 
To  give  power  to  the  feeble,  &c.  Thus 
and  thus  only  can  we  have  largeness  of 
heart.     Observe, 

III.  The  importance  of  its  possession. 

1.  In  largeness  of  heart  there  is  true  ex- 
cellency. Not  in  talents  merely — not  in 
titles — not  in  wealth.  Man  may  have  all 
these,  and  be  petty,  little,  and  mean.  But 
greatness  of  heart  is  the  true  dignity  and 
glory  of  man.  This  is  human  nature  in 
its  best  and  most  exalted  state.  This  God 
beholds  and  loves,  &c. 

2.  There  is  the  capacity  for  much  enjoy- 
ment. Capacity  for  elevated  enjoyment 
must  depend  on  the  expansion  of  mind. 
Savage  and  philosopher,  child  and  man. 
Now  greatness  of  heart  enables  the  soul  to 
receive  more,  hold  more,  retain  more.  A 
regard  to  our  own  interests,  to  our  enjoy- 
ments, ought  to  excite  us  to  labor  after 
largeness  of  heart. 

3.  There  are  greater  capabilities  of  use- 
fulness.    No  mighty  movement  was  ever 

effected  without  this.  There  must  be  some 
one  having  largeness  of  heart.  If  not,  the 
plan  will  fail.  The  arrangement  will  be 
insufficient ;  largeness  of  heart  gives  the 
power  of  extensive  influence.  This  is  true 
weight  of  character.  Such  men  are  cap- 
tains in  the  cause  of  Christ — the  church 
of  God.  The  institutions  of  humanity  and 
religion  depend  much  on  men  large  in 
heart.  They  are  the  pillars  of  society  ; 
they  move  the  masses  around  them.  We 
should  all  seek  after  this.  We  have  many 
instances  in  our  own  history — Wesley, 
Whitfield,  Clarkson,  Wilberforce,  and  Chal- 
mers at  present  in  the  church  of  Scotland. 

4.  These  are  more  closely  conformed  to 
the  image  of  God.  Vastness  or  immensity 
is  the  idea  inseparably  connected  with 
Deity.  Whether  wisdom,  power,  or  mercy. 
In  goodness,  God  is  infinite.  Oh,  how  large, 
how  immense  the  heart  of  God  !  The 
myriads  it  embraces — the  love  that  fills  it 
— the  beneficence  that  flows  from  it — the 
sun  and  sea  the  symbols  of  it. 

APPLICATION. 

1.  How  the  subject  condemns  many  of  us. 
How  contracted,  frigid,  selfish,  useless  we 
are ! 

2.  The  church  of  Christ  presents  an  en- 
larged sphere  for  employment. 


3.  May  it  excite  all  to  seek  after  spiritttal 
greatness,  true  largeness  of  heart. 


A  REMEMBRANCE  OF  FORMER  INI- 
QUITIES  DEPRECATED. 

"  Oh,  remember  not  against  us  former  iniquities, 
let  thy  tender  mercies  speedily  prevent  us,  for  we 
are  brought  very  low." — Psalm  Ixxix.  8. 

Our  text  contains  a  prayer  suited  to  the 
pious  under  all  circumstances  and  occa- 
sions. We  cannot  possibly  feel  our  un- 
worthiness  too  deeply,  or  lament  our  sins 
too  mournfully  before  the  Lord.  Let  us 
then  apply  the  text  to  our  own  souls,  and 
in  the  spirit  of  sincere  earnestness  cry  unto 
the  Lord,  "  Oh  remember,"  &c.    Observe, 

I.  A  PAINFUL  RETROSPECT.  "  Former 
iniquities."     Two  classes.     Those  which, 

1.  Were  committed  before  conversion. 
These  God  mercifully  blotted  out  in  the 
day  when  we  came  in  penitential  faith  to 
his  footstool.  Yet  it  is  well  to  remember 
their  greatness  and  number,  and  hence 
how  rich  the  mercy  that  forgave  them. 
Thus  Paul. 

2.  Those  iniquities  which  have  been  com- 
mitted since  our  acceptance  of  God.  "  For 
there  is  not  a  just  man,"  &c.  "  In  many 
things  we  all,"  &;c.  Some  of  these  have 
been  sins  of  infirmity.  Some  sins  of  sur- 
prise, by  the  extreme  power  of  temptation. 
But  many  have  been  iniquities  of  delibera- 
tion.  All  of  them  full  of  evil.  We  ought 
not  to  forget  them.  Should  abase  us, — 
keep  us  contrite, — excite  holy  abhorrence, 
&c.     "  O  wretched  man,"  &c. 

II.  A     PRESENT     SENSE     OF     DEPRESSION. 

"  Brought  very  low." 

1.  Sometimes  into  a  low  state  of  enjoy- 
ment. No  relish  for  spiritual  things,  &c. 
No  peace  or  joy,  &c.     Or, 

2.  A  low  state  of  despondency.  Hope 
almost  extinct, — soul  cast  down  within  us. 
Doubts  and  fears  prevailing.  "  I  shall  one 
day  perish,"  &c.     Faint  and  dismayed. 

3.  A  low  state  of  affliction.  Bodily  weak- 
ness, increase  of  infirmities,  &c.  Weari- 
some days  and  restless  nights,  &c. 

III.  A  PRAYER  SUITED  TO  THE  DISEASE. 

1.  Punishment  deprecated.  "Oh,  re- 
member not,"  &c.  "  If  thou  shouldest 
mark  iniquity,"  &c. 

2.  The  tender  mercies  of  the  Lord  en- 
treated. "  Tender  mercies," — and  nothing 
so  suited  to  us  as  this,  "  He  delighteth," 


GOD'S  BLESSING  IRREVERSIBLE. 


151 


&c.  He  has  said,  "  I  will  have  mercy  on 
you,"  &c.  "  In  the  midst  of  wrath,"  &;c. 
3.  Immediate  help invphred.  "Speedily." 
The  present  is  always  God's  time,  and 
should  it  not  be  ours  ?  "  Prevent  us."  That 
is,  prevent  our  ruin,  or  help  us  despite  of 
our  great  unworthiness. 

APPLICATION. 

1.  Let  a  remembrance  of  past  sins  ex- 
cite to  watchfulness. 

2.  God's  mercy, — to  gratitude  and  con- 
fidence. 

3.  The   penitent   may   come   now   and 
obtain  mercy. 


GOD'S  BLESSING  IRREVERSIBLE. 

"  Behold,  I  have  received  commandment  to 
bless,  and  he  hath  blessed  ;  and  I  cannot  reverse 
it." — Numbers  xxiii.  20. 

The  text  is  connected  with  three  illustri- 
ous orders  of  persons.  The  first  of  these 
is  Balak,  king  of  Moab ;  Balaam,  the 
wicked  prophet ;  and  the  Israelites,  who 
were  journeying  to  the  land  of  promise. 
Balak  hated  the  Israelites,  and  was  anxious 
to  bring  evil,  &c.  Balaam  hires  himself 
to  curse  them  ;  but  God  frustrated  his  de- 
sign, and  out  of  the  lips  hired  to  curse,  God 
produced  a  blessing.  Here  is  the  wicked 
prophet's  confession,  "  He  hath  blessed," 
&;c. 

I.  God's  people  are  blessed  of  him. 

II.  His  blessing  cannot  be  reversed. 

I.  God's  people  are  blessed  of  him.  So 
it  was  with  Israel  of  old.  God  blessed  them 
by  wonderful  deliverances,  and  countless 
tokens  of  his  favor.  His  compassionate 
eye  was  over  them  in  Egypt  ;  his  arm  led 
them  out  ;  his  bounty  supplied  their  wants  ; 
his  presence  guided — shielded  them,  &c. 
God  has  now  his  Israel  in  the  world  :  all 
the  spiritual  seed  of  Abraham  ;  all  those 
who  have  believed  in  the  Messiah  ;  all  who 
are  travelling  to  a  better  country.  On 
these  his  blessing  rests.     He  hath  blessed, 

(1.)  With  pardoning  mercy. 

(2.)  With  delivering  grace. 

(3.)  With  spiritual  supplies. 

(4.)  With  all  needful  good.  Now  this 
applies  to  every  age  of  the  world — to  every 
true  Israelite. 

II.  His  blessing  cannot  be  reversed. 
1.   Wicked  men  would,  but  cannot. 


2.  Satan  would,  but  cannot. 

3.  God  does  not  desire  to  do  so,  and  there- 
fore will  not.  We  may  reject  the  blessing 
— backslide  from  God  ;  but  his  gifts,  &c., 
are  without  repentance. 

application. 

1.  Are  we  his  people  ? 

2.  Then  we  have  his  blessing. 

3.  And  this  is  all-sufficient. 


THE  CLAIMS  OF  GOD  AND  MAN. 

"  Render  therefore  unto  Caesar  the  things  whicli 
are  Caesar's  ;  and  unto  God  the  things  that  are 
God's." — Matthew  xxii.  2L 

Our  text  is  connected  with  a  snare  which 
was  laid  for  the  Saviour,  and  by  which  his 
enemies  proposed  to  bring  him  into  collision, 
either  with  the  Roman  power,  or  into  con- 
tempt with  his  own  nation,  the  Jews. 
Christ  displayed  his  consummate  wisdom 
on  the  occasion  by  the  course  which  he 
adopted.  Read  the  context.  He  not  only, 
however,  delivered  himself  from  the  artifice 
of  his  foes,  but  he  has  left  his  own  exam- 
ple and  laws  for  the  guidance  of  his  church 
to  the  end  of  the  world.  Civil  governors 
have  claims,  and  Christians  must  cheerfully 
yield  them  their  due.  God  has  claims,  and 
his  demands  are  most  sacred  and  momen- 
tous.    Let  us  then  consider, 

I.  The  claims  of  civil  governments, 
and 

II.  The  claims  of  God. 

I.  Notice  the  claims  of  C^sar,  or 
civil  governments.  Now  the  just  claims 
of  civil  governments  are  limited  to  civil 
exactions,  in  opposition  to  religious  or  sa- 
cred claims.  Civil  governments  rightly 
demand, 

1.  Homage  and  subjection.  Rom.  xiii. 
1,  &c.  ;  1  Pet.  ii.  13,  &;c. 

2.  Obedience,  and  tribute  or  taxes. 
Christ  did  this.  Matt.  xvii.  27  ;  see  alsu 
Titus  iii.  1. 

3.  Thanksgiving  and.  prayer  to  God  on 
their  behalf.  1  Tim.  ii.  1,  &c.  Now 
these  are  the  claims  of  Csesar  and  civil 
governments.  But  civil  governments  may 
demand  more  than  their  rights  ;  if  they  do 
so,  they  will  be  either  in  matters  civil  or 
ecclesiastical ;  if  they  levy  unjust  civil 
exactions,  then  as  citizens  they  may  be 
peacefully,  yet  firmly  resisted.  Interference 


152 


SKETCHES  OF  SERMONS. 


in  matters  of  conscience  must  also  be  re- 
sisted  in  our  character  as  Christians.  This 
has  been  repeatedly  done.  By  the  three 
Hebrews,  Daniel,  Peter,  and  the  apostles. 
Acts  iv.  18.  If  governments  pass  the  line, 
and  legislate  for  the  conscience,  then  they 
intrude  on  the  solemn  claims  of  Deity.  Let 
us  then  consider, 

II.  The  claims  of  God.  Now  these  are 
higher  and  more  momentous  in  their  charac- 
ter ;  all  things  pertaining  to  conscience  and 
religion  are  God's. 

1.  We  are  to  render  to  God  religious  be- 
lief and  homage.  He  alone  must  be  en- 
throned  as  God,  worshipped,  &;c.,  have  re- 
ligious veneration,  &c.  No  man,  nor  saint, 
nor  angel. 

2.  To  God  must  be  rendered  religious  awe 
and  fear.  "  Fear  before  him,  all  the  earth." 
We  are  to  stand  in  awe — we  are  to  give  him 
reverence  and  godly  fear.  "  O  fear  the 
Lord,  all  ye  his  saints,"  Psalm  xcvi.  4,  9. 

3.  To  God  must  be  rendered  praise  and 
thanksgiving.  We  are  to  bless  God,  to 
praise  him  from  day  to  day,  to  show  forth, 
&c.  He  is  worthy,  &c.  "  Bless  the  Lord, 
O  my  soul,"  &c. 

4.  To  God  must  be  rendered  our  highest 
love  and  delight.  Hence  that  great  com- 
mandment, "  Delight  thyself  in  the  Lord," 
&c.  He  is  to  dwell  on  the  throne  of  our 
affections,  &c.  We  are  to  joy  in  God,  giv- 
ing him  in  all  things  the  pre-eminence. 

5.  To  God  must  be  rendered  universal  obe- 
dience. Now  the  laws  of  God  must  be  read 
and  known,  understood  and  practised. 
Laws  of  God  of  two  kinds — moral,  such  as 
are  essential  in  the  fitness  of  things — re- 
senible  his  holy  nature.  Ceremonial  or 
positive — such  as  the  tree  in  Paradise,  com- 
mand to  Lot,  &c.,  Levitical  rites,  &c.  Un- 
der the  New  Testament  two  of  these  stand 
out.  Baptism  an  ordinance  appointed  by 
Christ,  resting  entirely  on  his  authority. 
The  Lord's  supper  precisely  based  on  the 
same  kind  of  authority.  Both  these  are  to 
be  held  sacred  and  obligatory  on  all  who 
love  him.  Now  supposing  any  king  or  gov- 
ernment, or  ecclesiastical  body,  prohibit 
any  of  these,  and  demand  obedience  to  their 
edicts  instead  of  Good's,  our  text  allows  of 
no  compromise,  you  are  not  to  consult  your 
ease  or  profit,  God's  claims  must  be  yielded 
to  him  only.  Our  subject  places  civil  and 
religious  matters  in  their  true  light,  and  in 
their  due  responsibility.     Learn, 

1.  That  the  Christian  religion  is  favor- 


able  to  order  and  obedience,  but  it  limits 
the  authority  of  the  state  to  civil  concerns. 
And, 

2.  It  distinctly  exhibits  true  liberty  of 
conscience.  Should  not  this  be  dear  and 
sacred  to  every  good  man,  especially  when 
sanctioned  by  the  spirit  of  our  text. 


THE  LORD'S  NAME  PLEADED. 

"  But  do  thou  for  me,  O  God  the  Lord,  for  thy 
name's  sake  :  because  thy  mercy  is  good,  deliver 
thou  me." — Psalm  cix.  21. 

This  is  one  of  the  prayers  of  the  devout 
and  holy  psalmist.  He  is  describing  the 
sufferings  and  persecutions  he  was  called  to 
bear  from  wicked  men,  and  he  then  breaks 
forth  in  the  language  of  the  text,  "  But  do 
thou  for  me,"  &c. 

I.  The  good  man  is  not  sufficient  for 
HIS  own  safety  and  welfare. 

(1.)  His  enemies  are  numerous  and 
powerful. 

(2.)  He  is  sojourning  in  a  world  un- 
favorable to  piety. 

(3.)  He  has  to  do  with  a  nature  unfriend- 
ly to  holiness. 

II.  God  is  every  way  sufficient  for 

THE  safety  and   HAPPINESS  OF    HIS    SAINTS. 

He  can  ward  off"  every  evil  weapon  ;  he 
can  keep  from  every  evil  in  the  world  ;  he 
can  carry  on  the  good  work  of  grace  with- 
in us. 

III.  Believers   should   by   faith   and 

PRAYER  PLACE  ALL  THEIR  AFFAIRS  IN  HIS 
HANDS. 

1.  In  trying  providences.  We  should  use 
the  language  of  the  text,  "  Lord,  do  thou 
for  me."  Give  me  light  ;  incline  my  feet 
to  the  right  path  ;  overrule  all  for  my  good. 

2.  In  deep  trouble  and  affliction.  We 
are  often  compelled  to  be  passive — to  be 
silent  observers  ;  to  resign  all  into  his 
hands.  Then  is  the  time  for  God  to  do  for 
us.  He  ever  works.  He  can  deliver  out 
of  trouble  —  support  in  it — or  make  it  a 
great  blessing. 

3.  Hon)  appropriate  the  prayer  of  the  text 
to  the  dying  hour  !  It  has  been  said,  dying 
is  hard  work.  It  is  very  solemn  work. 
The  body  sinking — earth  receding — eter- 
nity appearing.  How  delightful  to  feel  the 
language  of  the  text,  and  to  breathe  it  in 
our  dying  prayers ! 


PAUL'S  PRAYER  FOR  THE  THESSALONIANS. 


153 


IV.  God's  name  is  the  best  plea  by 

WHICH  WE  CAN  URGE  OUR  SUIT. 

(1.)  Name  often  signifies  nature.  For 
thy  nature's  sake.  Goodness — love — faith- 
fulness. 

(2.)  His  word  bears  his  name,  and  is 
full  of  promises. 

''3.)  Jesus,  especially  bears  his  name. 

APPLICATION. 

1.  Guard  against  self-direction,  and  all 
self-trust. 

2.  Commit  all  to  God. 


PAUL'S  PRAYER  FOR  THE  THESSA- 
LONIANS. 

"  And  the  Lord  direct  your  hearts  into  the  love 
of  God,  and  into  the  patient  waiting  for  Christ." — 
2  Thessalonians  iii.  5. 

Our  text  contains  a  very  striking  exhi- 
bition of  the  doctrine  of  the  Trinity,  and 
also  a  peculiar  instance  of  prayer  being 
addressed  to  the  Holy  Spirit.  The  Lord — 
the  Spirit — direct  your  hearts  into  the  love 
of  the  Father,  and  into  the  patient  waiting 
for  Christ.  Important  as  was  this  prayer 
to  the  Thessalonians,  equally  so  is  it  to  us. 
It  is  essential  to  our  best  interests,  that  our 
hearts  should  be  thus  directed,  &c.  Ob- 
serve, 

I.  The  blessings  sought. 

II.  The  Being  addressed.  And, 

III.  The  importance  of  the  prayer. 

1.  The  blessings  sought. 

1.  The  estahlishment  of  the  heart  in  the 
love  of  God.  They  were  not  strangers  to 
this  emotion,  but  their  increase  and  estab- 
lishment in  it  was  desirable.  The  love  of 
God  is  the  supreme  esteem  and  affection  of 
the  soul  towards  him.  It  is  ever  associated 
with  holy  fear  and  veneration  ;  it  is  always 
connected  with  grateful  emotions ;  and  is 
attended  by  delight  in  God.  When  this 
love  exists,  the  love  of  self  cannot  be  domi- 
nant— nor  the  love  of  the  world — nor  the 
love  of  sin.  This  love  is  a  pure  flame, 
consuming  the  dross  of  earthliness.  It  will 
also  identify  the  soul  with  the  things  of  God ; 
with  his  word — his  ordinances — ^his  people 
— his  glory,  &c.  Now,  the  heart  may  be 
directed  more  deeply  into  this  love — more 
intently  into  it — more  delightfully  into  it — 
«nore  influentially  into  it.  Meditate  more 
20 


— read   more — pray    more — praise   more, 
&c. 

2.  The  patient  waiting  for  Christ.  Now, 
the  Christian  expects  the  second  advent  of 
Christ.  It  is  the  object  of  his  hopes — it 
will  be  the  consummation  of  his  desires ; 
but  trials,  sorrows,  and  toil  intervene. 
Hence  the  necessity  of  patience — "  I  will 
wait  all  the  days  of  my  appointed  time," 
&c.  Now,  this  patient  waiting  implies 
prayerful  waiting  ;  diligent  waiting,  "  Giv- 
ing all  diligence,"  &c. ;  resigned  waiting, 
as  the  apostle,  "  I  have  a  desire,"  &c. 
"  Yet  to  live  is  Christ,"  &c.  His  ways 
are  best,  &c.  Labor  till  he  calls  to  rest, 
&c.  "  Be  faithful  unto  death,"  &c.  Ob- 
serve, 

II.  The  Being  addressed.  The  Lord — 
the  Holy  Spirit.     Now  observe, 

1 .  He  has  revealed  to  us  the  love  of  God. 
Holy  men  wrote  as  they  were  moved,  &c. 
But  for  this,  we  should  have  been  in  the 
direst  darkness,  &c.  Now,  who  so  fit  as 
the  Revealer  to  direct,  &c. 

2.  He  has  wrought  in  us  the  love  of  God 
— Romans  v.  5.  "  He  takes  of  the  things 
of  Christ,"  &c.  He  convinces — converts 
— renews,  &;c.  He  kindles  the  flame,  &c. 
Now,  how  proper  that  the  same  blessed 
Being  who  began  the  good  work,  should 
also  cary  it  on  in  the  soul  ! 

3.  All  gracious  influences  are  produced 
by  the  Spirit  of  God.  Every  holy  feeling 
and  desire  is  wrought  by  him.  He  in- 
cites,  quickens,  invigorates,  sanctifies.  We 
are  sustained — preserved  by  him.  To  him 
must  we  entirely  look  for  the  heart  being 
directed,  &c.  Patience  is  also  one  of  the 
fruits  of  the  Holy  Spirit.  In  trouble  he 
cheers.     Observe, 

III.  The  importance  of  the  prayer. 

1 .  The  dangers  to  which  we  are  exposed. 
Heart  liable  to  get  cold ;  worldly  influ- 
ences, &c. ;  carnal  influences  ;  Satan 
tempts,  &c. ;  love  may  wax  cold ;  the 
Laodiceans  lost  their  first  love,  &c.  Now, 
the  things  of  sight,  &c.,  are  fraught  with 
peril,  &c.  How  necessary,  then,  the 
prayer  ! 

2.  The  value  of  the  blessing  supposed. 
"  Love  of  God,"  &c.  Now,  this  is  the  es- 
sence of  religion — the  root — the  basis,  &c. 
If  this  fails,  nothing  will  be  left  worth  pos- 
sessing; nothing  but  leaves,  or  dry  branch- 
es, &c.  All  graces  and  virtues  depend  on 
this.     The  life  of  God  in  the  soul. 

3.  The  enjoyment  connected  toith  its  pas- 


154 


SKETCHES  OF  SERMONS. 


session.  This  is  the  highest  degree  of  fe- 
licity, to  love  the  best,  &;c.,  of  beings,  and 
have  it  reflected,  reciprocated,  returned 
with  overflowing  measure.  This  is  bliss  ; 
heaven  on  earth,  &c.     Notice, 

4.  The  many  promises  made  to  those  who 
love  God — John  xiv.  21.  Indeed,  all  the 
gospel  promises  are  connected  with  this. 
Just  think  of  one  declaration,  "  All  things 
work  together,"  &c.  How  desirable — how 
necessary — how  essential  to  pray,  "  The 
Lord,"  &c. 

APPLICATION. 

1.  Have  you  the  love  of  God  ?  &c.  Oh  ! 
retain,  increase,  grow,  keep  yourselves  in 
the  love  of  God,  &c. 

2.  Are  you  tcaitingfor  Christ  ?  Expect- 
ing his  second  advent,  &c.  Keep  the  eye 
of  faith  and  hope  steadfast ;  endure  patient- 
ly ;  pray  in  the  language  of  the  text. 

3.  Direct  the  mind  of  all  unrenewed  per- 
sons to  these  two  important  principles. 


SPIRITUAL  MANIFESTATIONS. 

"  Judas  saith  unto  him,  not  Iscariot,  Lord,  how 
is  it  that  thou  wilt  manifest  thyself  unto  us,  and 
not  unto  the  world  ?" — John  xiv.  22. 

Christ  is  here  discoursing  as  to  his  de- 
parture, and  addressing  words  of  peace  and 
comfort  to  his  disciples.  The  whole  chap- 
ter abounds  with  rich  consolations.  How 
tenderly,  how  affectingly  he  introduces  the 
subject,  "  Let  not  your  heart  be  troubled," 
&;c.  How  full  and  complete  his  promise, 
verse  3,  "If  I  go  away,"  &;c.  He  as- 
sures them  of  the  Spirit's  comforting  pres- 
ence, verse  16.  He  then  urges  continued 
and  uniform  obedience,  verse  21.  On  this 
Judas,  or  Jude,  the  same  who  wrote  the 
epistle,  asks,  "  Lord,  how  is  it,"  &;c.  No- 
tice, 

I.  The  nature  of  Christ's  manifesta- 
tion. 

II.  Some  striking  instances  of  Christ's 
manifestation.     And, 

III.  The  righteous  influences  of 
Christ's  manifestation. 

I.  The  nature  of  Christ's  manifesta- 
tion. To  manifest  is  to  show  forth ;  to 
give  a  display  of  himself.  Now,  Christ 
has  manifested  himself, 

1.  In  the  gospel.     Here  we  behold  his 


glory ;  here  his  nature — perfections — works 
— and  offices  are  all  revealed.  The  scrip- 
tures  testify  of  Christ.  Here  he  is  mani- 
fested to  mankind.  The  gospel  is  thus 
called  the  gospel  of  Christ — word  of  Christ, 
&c.  The  gospel  is  the  field  in  which  « 
the  peerless  pearl  of  great  price  is  to  be  I 
found.  * 

2.  In  the  soul.  And  this  is  the  special 
spiritual  manifestation  of  Christ.  It  is  the 
office  of  the  Spirit  to  "  take  of  the  things  of 
Christ,"  John  xvi.  15.  Now,  there  are 
many  seasons  in  which  Christ  is  manifest- 
ed to  the  soul. 

(1.)  The  day  of  conversion.  Soul  has 
been  illuminated — converted — brought  to 
Christ.  At  last  venturing  on  him  by  faith, 
Christ  speaks.  "  Thy  sins  which  are  ma- 
ny," &c.  "Go  in  peace,"  &c.  "Be  it 
unto  thee  even  as  thou  wilt,"  &c. 

(2.)  The  day  of  trouble;  perhaps  of  be- 
reavement— of  losses,  &c. — or  bodily  af- 
fliction, &c.  How  often  has  he  appeared 
as  to  his  beloved  friends  of  Bethany,  "Thy 
brother  shall  rise,"  &c.  Or  to  Mary,  who 
was  sorrowing  at  the  sepulchre,  "  Why 
weepest  thou,"  &c. 

{?>.)  In  times  of  imminent  peril.  Thus 
Peter,  when  he  was  walking  on  the  waves; 
Paul,  when  the  vessel  was  in  danger.  He 
is  better  than  all  their  fears,  "  A  very  pre- 
sent help,"  &;c.  "  At  my  first  answer  no 
man  stood  by  me,"  &c.  "Yet  the  Lord 
stood,"  &c. 

(4.)  In  the  means  of  grace.  Now,  this 
is  especially  promised,  "  Wherever  two  or 
three  are  met  together,"  &c.  The  Old 
Testament  promises,  "  Wherever  my  name 
is  recorded,"  &c.  Hence  he  engages  to 
beautify  the  place  of  his  feet,  &c. — "  To 
glorify  the  house  of  his  glory."  How  often 
have  we  seen  and  felt  his  presence — "  Lord, 
it  is  good  to  be  here,"  &c.  "  One  thing  have 
I,"  &c. 

(5.)  ,In  the  crisis  of  death — "  Yea,  though 
I  walk  through  the  valley,"  &c.  In  the 
day  of  glory — "  Beloved,  now  are  we  the 
sons  of  God,"  &c.  Looking  for  that  bless- 
ed hope,  &c.  "  I  will  receive  you  to  my- 
self." "  Then  we  shall  see  his  face." 
We  pass  on  to  notice, 

II.  Some  striking  instances  of  Christ's 
manifestation.     There  was, 

1.  All  the  divine  appearances  in  the  pa- 
triarchal and  Levitical  dispensation.  To 
Abraham  — Jacob — Moses — Joshua  —  Isa- 
iah— Ezekiel. 


IMPORTANT   ADMONITIONS. 


155 


2.  The  extraordinary  manifestation  of 
Christ  after  his  incarnation.  When  trans- 
figured on  the  Mount ;  after  his  resurrec- 
tion ;  to  Saul  of  Tarsus ;  to  John  in  Pat- 
mos. 

3.  The  last  manifestation  imll  he  at  his 
second  advent.  When  he  comes  in  his  own 
glory,  and  the  glory  of  his  holy  angels. 
When  every  eye  shall  see  him,  &c. 

III.  The  righteous  influence  of  Christ's 
MANIFESTATION.  A  manifestation  of  Christ 
to  the  soul  should  produce, 

1.  Love  to  Christ.  A  contemplation  of 
Christ  should  charm  and  captivate  the  soul. 
Thus  prophets  of  old,  &c.  "  My  heart  is 
inditing,"  &c.     "  He  is  the  fairest,"  &c. 

2.  Gratitude  to  Christ.  His  manifesta- 
tions are  condescending — gracious — benefi- 
cent. What  should  be  the  return  ?  "I  will 
praise  thee  with  joyful  lips,"  &c.  Every 
emotion  ought  to  be  awakened.  "  Heart 
overflowing,"  &c. 

3.  Desires  after  Christ.  If  we  know 
Christ  at  all,  we  shall  desire  to  know  more. 
So,  if  we  enjoy  Christ,  &c.  The  soul  de- 
lighting in  Christ  never  can  say  it  is  enough. 
As  the  poet  sang — 

"  If  all  the  world  my  Saviour  knew, 
Then  all  the  world  would  love  him  too." 

4.  Likeness  to  Christ.  It  has  been  said 
that  intimacy  will  produce  resemblance. 
This  is  especially  the  case  in  spiritual 
things.  Close  connection  with  Christ  will 
produce  Christ's  likeness.  The  manifesta- 
tion of  the  gentle  Saviour  will  produce 
gentleness ;  of  the  lowly  Saviour — humili- 
ty ;  of  the  loving  Saviour — affection  ;  of 
the  holy  Saviour — purity;  of  the  devotional 
Saviour — a  spirit  of  sanctity  ;  of  the  zeal- 
ous Saviour — a  spirit  of  devotedness  to  his 
cause.  Such  are  the  influences  of  Christ's 
manifestation. 

APPLICATION. 

1 .  Our  subject  is  one  of  experience  to  the 
Christian.  You  have  realized  the  text. 
Christ  has  manifested  himself,  &c. 

2.  Remember  this  is  your  great  privilege. 
"Not  unto  the  world."  We  must  come 
out  of  the  world.  He  shines  in  his  own 
sphere  ;  in  the  midst  of  his  own  family  ;  in 
his  own  temple,  &c. 

3.  There  are  manifestations  of  wrath  as 
well  as  mercy.  He  w^ill  display  his  ven- 
geance to  his  enemies,  &;c.  "  Oh  !  kiss 
the  Son,  lest  he  be  angry,"  &c. 


IMPORTANT  ADMONITIONS. 


"  Therefore  turn  then  to  thy  God,  keep  mercy 
and  judgment,  and  wait  on  thy  God  continually." 
— HosEA  xii.  6. 

The  text  is  an  exhortation  to  Ephraim, 
Judah,  and  Jacob.  But  it  is  of  equal  im- 
portance to  us.  Worthy  of  our  considera- 
tion, and  adapted  to  our  improvement  and 
comfort.  Religion  is  not  so  much  a  series 
of  disjointed  acts,  as  a  gracious  spiritual 
habit  of  mind,  from  which  will  arise  affec- 
tionate regard,  and  sincere  obedience  to  the 
divine  commands.     Notice, 

I.      The     RELATIONSHIP     BETWEEN     THE 

Christian  and  Jehovah.  "  Thy  God." 
He  is  the  God  of  all  creatures — the  creator 
and  universal  ruler  of  all  things.  But  he 
is  only  specifically  so  to  those  who  know, 
and  love,  and  serve  him.  As  the  God  of 
his  people, 

1 .  He  is  the  object  of  their  reverential  awe 
and  fear.  God  is  greatly  to  be  feared,  &c. 
"  Oh  fear  the  Lord,  all  ye  his  saints."  Let 
us  have  grace,  &c.     As  their  God, 

2.  He  is  the  object  of  their  confidence  and 
trust.  They  trust  in  the  Lord  w'ith  all  their 
hearts;  commit  all  to  him,  and  into  his 
hands.  They  view  him  as  God  all-suffi- 
cient.    They  tru.st  in  him  at  all  times. 

3.  He  is  the  object  of  their  delight  and 
hope.  "Delight  thyself  in  the  Lord." 
They  delight  in  all  that  relates  to  God ; 
they  delight  in  his  name,  word,  covenant, 
ordinances,  people,  &c.  All  their  hopes 
too  have  respect  to  God.  Hope  then  in 
him ;  for  all  mercies,  and  blessings,  &c. 
They  hope  in  the  Lord  their  God — they 
hope  in  him  for  perfect  salvation  and  eter- 
nal glory.  God  is  only  thus  the  God  of 
those  who  are  in  a  state  of  reconciliation 
with  him  through  Jesus  Christ.  Faith  in 
Christ  enables  us  to  approach  Jehovah  as 
our  God. 

"  My  God  is  reconciled, 

His  pardoning  voice  I  hear ; 
He  owns  me  for  his  child ; 

I  can  no  longer  fear ; 
But  now  with  confidence  draw  nigh, 
And  Father,  Abba,  Father,  cry." 

II.  The  duty.  To  wait  upon  God.  Now 
we  do  this  in  reading  his  word.  In  secret 
meditation — in  prayer,  &c.  &c.  But  we 
do  this  also  when  we  seek  to  set  the  Lord 
always  before  us.  When  our  hearts  are 
kept  in  a  pious,  watchful  state.  When  a 
devotional  and  contemplative  state  of  heart 
is  cherished.     Now  this  waiting  is  to  be 


156 


SKETCHES  OF  SERMONS. 


continual ;  as  far  as  possible  incessant.    It 
should  be  so, 

1 .  Because  we  have  continual  wants  which 
must  he  supplied.  We  are  in  need  continu- 
ally ;  we  need  light,  and  peace,  and  holi- 
ness continually. 

2.  We  are  exposed  to  evil  continually. 
Hence  we  require  guiding,  and  keeping, 
and  delivering  always. 

3.  We  have  continual  duties  to  perform. 
For  these  we  need  strength,  both  of  dispo- 
sition and  execution.  To  love  and  to  prac- 
tise the  Lord's  commandments. 

4.  God  is  continually  able  and  ready  to 
bless  us.  All  times  and  places  are  alike 
with  him.  Wherever,  or  whatever  the  con- 
dition, he  can  and  will  bless  us. 

APPLICATION. 

1.  Avoid  neglect  of  communion  with 
God. 

2.  Pray  that  in  this  you  may  delight. 


THE  PROGRESSIVE  GLORY  OF  THE 
CHURCH. 

"  Who  is  she  that  looketh  forth  as  the  morning, 
fair  as  the  moon,  clear  as  the  sun,  and  terrible  as 
an  army  with  banners." — Solomon's  Song,  vi.  10. 

Both  Jewish  and  Christian  commenta- 
tors have,  almost  by  universal  consent, 
considered  this  Song  of  Solomon  to  have 
respect  to  the  Messiah  and  his  church.  It 
will  be  seen  that  the  whole  has  the  appear- 
ance of  a  highly-wrought  drama,  in  which 
oriental  imagery  of  the  richest  kind  is  con- 
stantly brought  before  us.  The  text  is  con- 
sidered to  be  a  vivid  description  of  the  admi- 
ration  of  the  Messiah  for  the  bride — his 
church  ;  and  as  such  we  shall  consider  it  on 
this  occasion.  Many,  very  many  are  the 
figures  by  which  the  church  is  described. 
It  is  likened  to  a  flock — to  a  family — to  a 
vineyard.  Our  text  compares  it  to  the  dawn 
of  the  morning — the  fairness  of  the  moon — 
the  brightness  of  the  sun — and  magnificent 
as  an  army  with  banners.  We  shall  con- 
sider this  description  as  representing  the 
church  under  her  various  dispensations. 

I.  The  church,   in  antediluvian  and 

PATRIARCHAL    TIMES,  LOOKED    FORTH  AS  THE 

MORNING.  Sin  and  the  fall  introduced 
darkness — the  darkness  of  rebellion,  ig- 
norance, crime,  and  wo.  The  dark  cloud 
of  the  displeasure  of  Jehovah  would  have 
rested  on  our   world,  had  not  the  pur- 


poses of  mercy  and  tlie  designs  of  love  sur- 
rounded it.  How  melancholy  the  loss  of 
paradise — the  expulsion  from  Eden — the 
lowering  curse — the  departure  of  angels, 
&c.  But  just  when  the  darkness  became 
thickest,  and  the  peril  most  imminent,  God 
revealed  the  purpose  of  his  grace,  provi- 
ding a  Saviour  in  the  person  of  the  woman's 
seed.  This  was  the  break  of  redemption's 
day  to  our  world.  Believers — thus  from 
Abel  to  Enoch,  and  from  Noah  to  Abra- 
ham, and  from  Abraham  to  Mosts — enjoy- 
ed this  dawn.  It  was  their  solace,  and 
hope,  and  joy.  Like  the  opening  morning, 
there  was  serenity  and  peace,  and  the  pros- 
pect of  a  coming  day.  Of  Abraham,  it  is 
said,  he  desired  to  see  the  day  of  Christ ; 
and,  elevated  on  tlie  wings  of  a  soaring 
faith,  he  saw  it,  and  was  glad. 

II.  The  church,  under  the  levitical 

DISPENSATION,  WAS  FAIR  AS  THE  MOON. 'The 

light  was  of  a  different  kind  ;  not  so  much 
advancement  towards  day,  as  the  soft  and 
fair  reflected  beams  of  the  moon. 

1.  The  changes  of  the  church's  condition 
seem  indicated  by  this  metaphor.  Now  in 
Egypt,  oppressed — groaning,  &c. ;  then 
free,  on  her  way  to  the  land  of  rest.  Now 
passing  through  the  channels  of  the  Red 
Sea,  and  then  crossing  the  arid  desert. 
Now  marching  under  the  guide  of  the 
mystic  pillar,  and  then  conflicting  with  her 
numerous  adversaries.  Now  enjoying  of 
mercy,  and  then  punished  by  the  Almighty 
for  their  unbelief,  &c.  A  scene  of  inces- 
sant change.  Look  at  its  checkered  char- 
acter in  the  times  of  the  rulers  ;  in  the  days 
of  Samuel,  and  David,  and  che  prophets. 

2.  But  it  also  seems  to  refer  to  the  variety 
of  her  ordinances.  How  numerous  and  dis- 
similar !  Her  feasts  and  fasts  ;  her  sacri- 
fices and  offerings ;  her  ordinances  and 
services ;  her  oblations  and  gifts.  How 
extensive  her  ritual — one  revolving  series 
of  ceremonies  ;  yet  how  superior  her  state 
to  the  nations  around  !  There,  was  dense 
darkness,  or  here  and  there  merely  sus- 
pended a  flickering  lamp  of  idolatrous  su- 
perstition.    But, 

III.  The  church,  in  the  Christian  dis- 
pensation, IS  clear  as  the  sun.  The 
moon  has  gone  down — the  dawn  is  super- 
seded— the  darkness  has  passed  away. 
Now  the  people  who  sat  in  darkness,  &c. 
The  long-expected  era  of  truth  and  mercy 
has  arrived.  Jesus,  the  Messiah,  is  the 
Sun  of  righteousness,  arising  with  healing 


PRAYER  AND  DELIVERANCE. 


157 


beneath  his  winss.  "  The  illustrious  Day- 
spring,"  6cc.  He  burst  forth  on  the  hori- 
zon of  our  benighted  earth,  and  he  goes 
forth,  exclaiming  with  sublime  energy,  "  I 
am  the  light  of  the  world."  The  church 
under  this  dispensation, 

1.  Has  superior  light.  "  Life  and  im- 
mortality," &c.  The  glorious  gospel  shines 
— heaven  is  opened — the  divine  character 
unveiled — the  way  of  mercy  opened.  Now 
have  we  Jacob's  mystic  ladder,  for  Christ 
is  manifested  as  the  way  to  the  Father  ;  he 
is  the  one  way  to  glory,  immortalitv,  and 
eternal  life.  Now  the  pathway  to  blessed- 
ness is  opened  to  a  lost  and  dying  world. 
"  Behold,  now  is  the  accepted  time,"  dec. 
The  church  now  has, 

2.  Superior  enjoyments.  Greater  light, 
but  also  greater  comfort — better  promises 
— richer  gifts — superior  influences  :  the 
dispensation  of  the  Spirit,  as  one  of  sun- 
shine and  blessedness.  Now,  fogs  and 
mists  have  passed  away  ;  the  rains  are 
over,  and  the  winter  passed  and  gone,  and  ; 
the  time  of  the  singing  of  birds  is  come,  &:c.  I 

IV.  The  church,    in   her  millennial  i 

GLOKY.  shall  BE   MAGNIFICENT  AS  AN  ARMY  1 

WITH  BANNERS.  The  term  terrible,  has 
been  variously  rendered.  By  some,  "  daz- 
zling" as  the  starry  host — awful  as  the  , 
streamers.  In  the  45th  Psalm,  it  is  equal-  j 
ly  inapplicably  introduced.  "  Thy  right 
hand  shall  teach  thee  terrible  things  :"  it 
ought  to  be  wondrous  things,  or  glorious 
things.  So  the  church,  in  her  latter-day 
splendor,  shall  resemble  an  army  with  her 
magnificent  and  victorious  banners.  Now, 
these  truths  are  here  implied. 

1.  The  church  has  her  adversaries.  So 
has  it  ever  been  ;  so  it  now  is.  and  will  be, 
until  the  approaching  of  the  end.  All  er- 
ror is  adverse  :  all  superstition  is  so :  all 
unbelief — all  sin.  There  are  the  idolatrous 
armies  of  heathen  nations  ;  false  systems 
of  pagan  worship  ;  the  antagonistical  army 
of  Mahomet ;  the  army  of  unbelieving 
Jews ;  the  armies  of  corrupted  Christian 
systems  ;  papacy  ;  the  Greek  and  Russian 
churches,  and  all  state,  earthly,  ecclesias- 
tical hierarchies  ;  all  infidelity  and  sin  ;  all 
the  powers  of  darkness,  (Sec.  ;  earth  and 
hell — men  and  devils — ignorance  and  mo- 
ral evil. 

2.  TTie  banner  she  displays.  Truth  and 
love.     It  is  implied. 

3.  That  the  advances  of  the  church  shall 
he  victorious  and  triumphant.     Of  course, 


what  is  written  of  her  Captain  applies  equal- 
ly  to  herself;  see  two  passages  of  Ezekiel. 
"  He  shall  overturn,"  &c.  Rev.  vi.  2.  It 
has  been  commanded  by  Jehovah  of  hosts. 
"  Exalted  be  ye  valleys,  levelled  be  ye 
mountains,"  &;c.  that  the  glory  of  the  Lord 
may  be  revealed.  The  light  shall  dispel 
every  cloud  of  darkness  ;  truth  vanquish 
all  error  ;  holiness  subvert  all  sin  ;  peace 
annihilate  all  war ;  and  paradise  be  re- 
gained  ;  the  tabernacle  of  God  set  up  in 
our  world  ;  while  angels  and  men  all  join 
in  one  widespread  chorus,  loud  as  the 
sound  of  many  waters.  '•  Allelujah  !  Alle- 
lujah  !  the  kingdoms  of  this  world,"  6cc. 

APPLICATION. 

1.  Here  hope  finds  a  resting-place  for  her 
foot,  and  solid  ground  for  her  anchor,  both 

for  the  past  and  present.  Great  things 
have  been  effected  in  ancient  and  modern 
times — the  east  and  the  west,  the  north  and 
the  south. 

2.  Our  exalted  privileges  call  for  corre- 
sponding exertions.  Day  is  the  period  of 
activity.  &c.  Our  mercies  should  make 
us  the  devoted  followers  of  Christ.  This 
highly-favored  church,  we  are  members  of. 
What  does  Christ  claim  ?  What  have  we 
presented  ?  What  are  our  resolves  ?  Who 
will  consecrate  themselves  ? 

3.  The  enemies  of  Christ  must  perish. 
He  must  reign  ;  he  must  conquer  ;  he  will 
have  the  dominion,  and  the  glory,  and  the 
power.  Oh!  submit.  '•  Kiss  the  Son,  lest 
he  be  angiy,"  &c. 


PRAYER  AND  DELIVERANCE. 

"  Thou  calledst  in  trouble,  and  I  delivered 
thee." — Psalm  l.xxxi.  7. 

The  literal  reference  of  the  passage  is 
the  oppressed  state  of  the  Israelites,  dec, 
see  Exod.  ii.  23.  Now,  the  text  is  equally 
appropriate  to  us.  Let  us  make  it  our 
own,  and  see, 

I.  To  THE  PERIODS  OF  OUR  HISTORY 
WHEREIN  IT  IS  APPLICABLE. 

1 .  To  our  state,  when  convinced  of  the  evil 
and  danger  of  sin.  When  we  saw  our 
ruin — felt  our  misery — awoke  to  our  dan- 
ger— aroused  to  consideration.  Then  we 
called  earnestly  with  great  anxiety,  and 
God  delivered.  He  sent  a  message  of 
peace ;  burst  our  fetters ;  spake  the  word 


158 


SKETCHES  OF  SERMONS. 


forgiveness ;  took  us  out  of  the  horrible 
pit,  &c. 

2.  To  our  state  when  distressed  by  trouble 
of  mind.  Perhaps  beclouded — harassed — 
perplexed — soul  disquieted,  &c.  "  Then 
we  called,"  &c.  "  He  caused  his  face  to 
shine,"  &c. 

3.  To  seasons  of  affiiction.  Days  of  sick- 
ness— nights  of  pain,  groaning,  &c.  Many 
reasons  to  desire  recovery — "  O  spare  me, 
that  I  may  recover  my  strength,"  &c.  He 
heard,  and  answered,  and  delivered.  Our 
text  will  apply  to  bereavements — to  temp- 
tations— to  persecutions,  &c. 

II.  The  effects  the  remembrance  of 
THIS  SHOULD  PRODUCE  ON  US.  God  remem- 
bers;  we  ought,  but  often  do  not.  It  is 
desirable  we  should  do  so. 

1.  It  should  make  us  grateful. 

2.  It  should  make  us  humble. 

3.  It  should  make  us  more  dependent. 

4.  It  should  make  us  more  believing  and 
confident. 


THE  CHRISTIAN'S  SUPREME  DESIRE. 

"  Wherefore  we  labor,  that,  whether  present  or 
absent,  we  may  be  accepted  of  him." — 2  Corin- 
thians V.  9. 

A  DESIRE  to  please  and  obtain  the  good 
will  of  others,  is  one  of  the  innate  feelings 
of  the  mind.  When  perverted  or  inordinate 
in  degree,  it  leads  to  mental  imbecility  and 
vanity.  The  Jews  were  charged  with 
"coveting  the  praise  of  men,"  and  it  is 
represented  as  a  complete  barrier  to  spirit- 
ual dignity  and  improvement,  if  we  seek 
honor  one  of  another.  Adue  measure  of  this, 
however,  is  necessary  and  important.  A 
good  name  is  of  great  price.  To  be  ap- 
proved of  by  the  wise  and  good,  is  ever 
worthy  of  our  regard  and  attention  ;  but 
this  feeling  is  only  rightly  influenced  when 
it  seeks  especially  and  pre-eminently  the 
smile  and  approbation  of  God.  This  is 
what  the  apostle  expresses  in  the  text. 
"  Whether,"  &c.  This  was  the  testimony 
Enoch  had,  before  his  translation,  that  he 
pleased  God.     We  inquire, 

I.  What  it  is  to  be  accepted  of  God  ? 
It  involves, 

1 .  Our  justification  and  adoption  into  his 
family.  In  the  sinful  state  we  are  con- 
demned ;  also  aliens  afar  off.  Now  we 
must  be  reconciled,  pardoned,  justified  free- 


ly, &c.     Brought  nigh.     Become  his  chil- 
dren, &c. 

2.  It  involves  conformity  to  his  likeness. 
We  must  resemble  him,  have  his  nature 
and  image.  In  this  we  were  originally 
formed,  &c.  "  This  people  have  I  form- 
ed," &c.  I 

3.  It  involves  a  constant  desire  to  please 
him.  He  must  have  daily  homage,  con- 
stant reverence,  &c.  He  must  be  supreme, 
&c.  Be  the  chief,  &c.  In  all  things  have 
the  pre-eminence.  Thus  God  will  love 
and  delight  in  us — we  shall  be  his  treasures, 
jewels,  portion,  inheritance,  &c. 

II.  How  THIS  IS  TO  BE  OBTAINED.  "Where- 
fore we  labor,"  &c.  Now  there  must  be 
cultivated, 

1.  The  spirit  of  unfeigned  humility.  "  God 
resisteth  the  proud,"  &c.  He  abases  the 
self-exalted — he  that  would  be  greatest 
must  be  as  a  little  child — he  dwells  with 
the  lowly — he  honors  those  who  are  little 
in  their  own  eyes,  &c.  The  lifting  up  of 
the  heart  and  imagination  grieves  him.  All 
glorying  and  boasting  offends  his  Holy 
Spirit — such  fall  into  the  condemnation  of 
the  devil. 

2.  The  spirit  of  earnest  sincerity.  All 
pretence,  or  guile,  displeases  him.  He 
desires  truth  in  the  inward  parts.  "  This 
people  draw  nigh,"  &c.  "God  is  a  spirit," 
&c.  There  must  be  the  avoidance  of  mere 
formality.  Harmony  between  the  lips,  and 
heart,  and  life.  What  is  called  upright- 
ness,  integrity,  thoroughness  of  character — 
reality  of  the  graces — not  spurious  virtues 
— not  mere  show,  &c. 

3.  There  must  be  spirituality  of  mind. 
"  To  be  carnally  minded  is  death,  &c.,  but 
to  be  spiritually  minded  is  life  and  peace." 
The  heart  the  temple  of  the  Spirit — the 
exercises  performed  in  the  Spirit — the  soul 
hallowed  by  the  Spirit — the  communion  of 
the  Spirit  maintained.  Now  this  is  entire- 
ly opposed  to  a  worldly  spirit,  or  to  a  carnal 
spirit,  or  to  a  Satanic  spirit. 

4.  There  must  be  diligence  in  the  Chris- 
tian life.  "  Giving  all  diligence,"  &;c. 
Diligence  in  the  public,  social,  and  secret 
duties  of  religion — diligence  in  prayer — in 
praise — in  reading  the  word,  &c.  Diligence 
in  the  offices  we  hold — ministerial  diligence, 
&c.  Diligent  deacons — diligent  members 
— diligent  that  we  may  be  found  of  him  in 
peace.  Spirit  of  apathy,  loitering,  drc,  are 
displeasing  to  God. 

5.  The  exhibition  of  a  spirit  of  goodness 


DEPRESSION  AND  HELP. 


159 


and  mercy.  To  do  good,  as  the  children 
of  him,  who  is  the  fountain  of  goodness  to 
the  world.  To  imitate  his  benevolence, 
and  beneficence,  and  pity,  and  compassion, 
and  mercy.  "  Be  ye  merciful,"  &c.  "  Bless- 
ed are  the  merciful,"  &:c.  "  But  to  do  good 
and  to  communicate  forget  not,"  &c. 

6.  A  gloioing  zeal  for  his  glory  in  the 
world.  It  is  good  to  be  zealously  affected, 
&c.  To  live  greatly,  yea  chiefly,  for  this. 
To  be  zealous  for  his  name,  for  his  day,  for 
his  truth,  and  for  his  church  and  kingdom 
— a  zeal  that  breathes,  and  lives,  and  burns, 
&c.  Something  like  Christ's.  Thus  we 
shall  not  fail  to  be  accepted  of  him.  Con- 
sider, 

III.  Some  motives  which  should  induce 
us  to  labor  for  this. 

1 .  Because  this  is  the  very  end  of  our  be- 
ing. All  other  ends  are  subordinate  to  this. 
To  enjoy — to  be  esteemed  of  men,  and  the 
discharge  of  the  duties  of  this  world,  &c., 
are  all  inferior  to  this ;  the  mind  adapted 
to  this — powers  of  reflection — emotions  of 
love  and  veneration — the  eyes,  the  tongue, 
and  all  the  senses  designed  for  this. 

2.  Because  this  is  the  design  of  our  re- 
demption. He  redeemed  us  to,  and  for  him- 
self— redeemed  from  our  vain  conversation 
or  conduct.  He  has  bought  us,  &c.  Not 
our  own,  or  the  world's,  &c. 

3.  This  is  the  direct  tendency  of  grace 
loithin  us.  His  Spirit  within  us  leads, 
moves,  incites  to  this — aids  to  this — pro- 
duces this — every  grace  refers  to  this. 
Faith  glorifies  God — so  hope — so  patience, 
&c. 

4.  Tliis  is  the  true  dignity  of  religion.  To 
have  God's  good  will,  approbation,  smile, 
favor,  &c.  No  honor  like  this,  crown  of 
glory — diadem  of  beauty — elevation  over 
all  the  distinctions  of  the  world. 

•5.  This  is  the  felicity  of  earth,  and  the 
bliss  of  heaven.  The  sunshine  of  heaven 
within  the  soul  God  loves.  God  delights 
in  me.  The  fulness  and  perfection  of  this 
constitutes  heaven.  No  higher  bliss  for 
created  beings.  Christ  was  transported 
with  it.  Angels  extol  it.  The  concerts 
of  heaven  refer  to  this.    Rev.  xix.  4,  &c. 


APPLICATION. 

Learn, 

1.   What  is  the  grand  object  of  the  Chris- 
tian life.    Study  it — ponder  it — aim  at  it. 


2.  Let  the  sinner  seek  it.  Through  Christ 
— by  faith — just  now. 


DEPRESSION  AND  HELP. 

"  The  Lord  preserveth  the  simple :  I  was  brought 
low,  and  he  helped  me." — Psalm  cxvi.  6. 

Our  text  expresses  the  general  experience 
of  the  people  of  God.  Who  cannot  %pply 
it  to  their  experience  at  one  time  or  other  ? 
The  life  of  the  Christian  is  diversified  by 
changes,  many  of  these  are  of  an  afllictive 
character,  and  tend  to  bring  them  into  low 
and  sorrowful  circumstances,  &;c.  Let 
us  review  some  of  these  seasons,  and  see 
how  the  Lord  hath  helped  us,  &c. 

I.  We  were  brought  low  by  a  sense 

OF  OUR  GUILT  AND  DANGER.       A  state  of  siu 

is  a  low  estate  of  degradation  and  misery. 
Horrible  pit,  &c.  Previous  to  conviction, 
men  are  proud  and  elated.  Often  self- 
boasters.  The  gospel,  which  goes  on  the 
principle  of  our  ruined  state,  makes  men 
sensible  of  it  before  they  are  delivered  from 
it.  See  David — Publican,  Saul  of  Tarsus. 
Prostration  goes  before  exaltation  ;  mourn- 
ing before  joy,  dz:c.  He  lifts  such  up,  and 
delivers  them. 

II.  Brought  low  by  bodily  affliction. 
How  soon  is  the  body  diseased — how  frail, 
&c.  How  often  most  here  have  thus  suf- 
fered ;  some  many  times.  The  Lord  helped 
us — checked  the  disease — healed  the  mala- 
dy— gave  back  health. 

III.  Brought  low  by  trouble.  Some- 
times in  business — in  circumstances — in 
family  bereavements,  &c.  The  Lord  helped 
us,  gave  strength,  and  grace,  and  comfort. 

IV.  By  TEMPTATIONS.  Often  distressing, 
surprising,  &c.  Darts — arrows — torrents 
— sift  as  wheat,  &;c.  The  Lord  sustained, 
delivered,  &c.  Thus  fulfilled  his  own  word, 
&c. 

V.  By  DOUBTS  and  fears.  These  sink 
the  spirits — darken  the  mind,  &:c.  Bring 
very  low,  almost  into  despondency.  The 
Lord  helped — made  his  face  to  shine,  &c. 
Applied  some  promise,  &c. 

VI.  Brought  low  by  infirmities  and 
SINS.  All  these  frailties  and  sins  sink  and 
keep  us  low,  and  they  would  destroy  our 
hope,  &c.,  a^  they  did  our  peace ;  but  for 
the  help  of  the  Lord.  He  keeps,  restores, 
&c.  Our  subject  should  lead  us  to  grati- 
tude and  trust. 


160 


SKETCHES  OF  SERMONS. 


ON  AN  INCREASE  OF  FAITH. 

"  And  the  apostles  said  unto  the  Lord,  Increase 
our  faith." — Luke  xvii.  5. 

All  who  read  the  scriptures  must  per- 
ceive the  great  importance  attached  to  faith. 
It  is  represented  as  the  first  grand  step  in 
acceptable  piety.  "He  that  cometh,"  &c. 
It  is  represented  as  the  principle  of  the 
Christian  life.  "  Now  the  just  shall  live 
by  faith."  It  is  represented  as  giving  po- 
tency to  prayer.  "  Whatsoever  ye  ask  in 
faith,"  &c.  It  is  that  which  alone  can  pre- 
pare for  solemnities  of  a  dying  hour.  "  All 
these  died  in  faith."  Then  our  attention 
may  be  well  directed  to  the  prayer  of  the 
text,  "  Lord,  increase  our  faith."  Faith 
and  its  increase  ;  prayer  to  that  end  ;  and 
the  reasons  on  which  it  is  grounded,  are 
the  points  to  which  your  serious  attention 
is  solicited.  Our  subject  leads  us  to  con- 
sider, 

I.  Faith.  Faith  may  be  considered  as 
the  credit  given  to  testimony.  A  belief 
that  what  is  stated  is  true.  Christian  faith 
therefore  is  the  firm  persuasion  of  what  God 
has  testified  to  us  in  his  word.  But  it  also 
is  connected  with  reliance,  truth,  or  depend- 
ence. That  faith  which  is  justly  denomi- 
nated saving  or  evangelical  faith,  is  the 
credit  given  to  the  gospel  testimony  con- 
cerning Christ,  and  the  soul's  resting  on 
the  foundation  there  laid,  for  pardon  and 
eternal  life.  Now  faith  must  never  be  con- 
founded with  sight,  for  it  has  reference  to 
things  unseen.  Nor  with  reason,  which 
judges  according  to  its  own  powers,  and  ca- 
pacity, and  information ;  an  unscientific 
Hindoo  could  never  comprehend  the  nature 
or  possibility  of  ice.  Nor  with  opinion  ;  I 
may  think  this  system  is  right,  or  give  my 
assent  to  the  other ;  but  opinions  are  widely 
different  to  faith.  Nor  with  impulse,  the 
mere  internal  emotion  or  mental  excite- 
ment. Neither  must  we  separate  faith  from 
knowledge,  the  subject  must  be  revealed, 
and  that  revelation  known  by  us  before  it 
can  be  believed.  But  in  reference  to  faith, 
notice, 

II.  Its  increase.  Faith  may  increase, 
— hence  we  read  of  weak  faith, — of  little 
faith, — and  faith  as  a  grain  of  mustard  seed. 
Faith,  like  all  other  moral  and  spiritual 
principles  and  graces,  is  small  in  its  com- 
mencement, and  therefore  its  growth  and 
culture  must  be  sought. 

1.  Faith  may  increase  in  clearness.     As 


we  apprehend  and  understand  the  testimo- 
ny more  fully,  so  faith  becomes  more  bright. 
As  the  character  of  Christ  is  more  opened 
to  us,  will  our  confidence  in  him  be  in- 
creased. 

2.  Faith  may  increase  in  its  strength  and 
vigor.  Weak  faith  falters,  wavers,  sinks, 
but  by  cherishing  the  principle  of  faith  it 
grows  and  obtains  a  firm  hold  on  the  mind. 
We  become  settled  and  grounded  in  the 
truth.  Adhere  more  closely  and  firmly  to 
the  founder. 

3.  Faith  may  increase  in  experimental  as- 
surance. The  penitent  believes,  and  is  for- 
given. Often  especial  need  for  faith  ;  he 
is  tempted,  believes,  and  overcomes  ; — sor- 
rowful, believes  and  enjoys  comfort,  &c. 
These  acts  are  repeated,  and  thus  faith  he- 
comes  more  confident  and  ripens  into  ex- 
perimental assurance.     Let  us  look, 

III.  At  prayer  having  respect  to  thisJ 
ESPECIALLY.    Now  here  let  us  guard  against] 
a  common  error, — we  are  not  to  pray  for] 
faith  as  if  the  whole  rested  with  God's  com-j 
munications.     He  has  already  given  us  thej 
testimony, — and  the  great  object  of  faith, — \ 
and  capacity  and  power  to  know  and  be- 
lieve.    But  by  spiritual  influences  he  can 
excite  to  greater  attention, — inspire  with 
higher  ardor,  give  power  and  success  to  the 
means.     Cause   his  sun  to  shine  and  his 
dews  to  fall.     Just  as  we  pray  for  daily 
bread,  yet  toil  and  labor,  and  use  the  means. 
Such  then  are  the  views  and  feelings  we 
should  cherish  in  seeking  an  increase  of 
faith.     Observe,  then, 

IV.  The  reasons  on  which  this  prayer 
3IAY  BE  URGED.     Consider, 

1 .  The  connection  between  strong  faith, 
and  the  fruitfulness  of  all  the  other  graces. 
Just  as  faith  is,  so  will  hope  be.  So  also 
will  be  love, — faith  works  by  love.  And 
so  will  be  zeal,  humility,  and  patience. 
Observe,  also, 

2.  Its  influence  on  our  various  exercises. 
Prayer,  praise,  reading  and  hearing,  &c. 

3.  Consider  its  essentiality  in  trying  and 
difficult  situations.  When  our  profession  is 
tested.  Perhaps  forbidden  to  profess,  or 
perhaps  sneered  at,  &c.  Look  at  Moses, 
he  feared  not  the  wrath  of  the  king.  Look 
at  Peter  and  John,  "We  ought  to  obey 
God,"  &c.  Or,  secondly,  when  sacrifices 
are  to  be  made.  As  Abraham  who  was 
called  to  leave  his  country  and  then  to  offer 
Isaac,  &c.  When  the  mysteries  of  reli- 
gion are  assaulted.     Now  as  to  the  sublime 


THE  VARIOUS  KINDS  OF  PRAYER. 


161 


doctrines  of  Christ's  divinity,  or  the  atone- 
ment, or  the  Spirit's  influence.  Men  grasp 
at  these  in  the  self-sufficiency  of  reason, 
and  laugh,  &c.  Faith  rests  on  the  testi- 
mony, God  is  true,  "  the  mouth  of  the 
Lord,"  &c.  Or  when  suddenly  attacked 
by  powerful  temptations,  as  Peter  was. 
When  his  darts  fly  in  every  direction,  we 
resist,  steadfast  in  the  faith.  "Shield  of 
faith,"  &c.  Or  when  passing  through 
dark  and  afllictive  dispensations.  Little 
faith  will  do  in  prosperity,  in  the  calm,  &c. 
But  when  adversity,  the  dark  clouds,  &c. 
No  fruit  on  the  vine,  nor  herd  in  the  stall, 
comforts  all  fleeing,  &c.  It  was  faith  that 
sustained  Jacob,  and  Aaron,  and  David,  and 
Paul,  &c.  Or  in  the  midst  of  old  age,  in- 
firmities, and  approaching  death.  Faith 
waits  as  well  as  trusts.  "  I  know  that  my 
Redeemer  liveth,"  &c.  "  We  know  that 
if  this,  the  earthly  house  of  our  tabernacle," 
&;c.  He  looks  steadily  and  fearlessly  at 
the  swellings  of  Jordan,  and  sings, 

"  Fearless  of  hell  and  ghastly  death,"  &c. 

APPLICATION. 

1.  Let  the  increase  of  faith  be  earnestly 
and  daily  sought. 

2.  To  those  who  have  it  not.  With  all 
men  who  have  not  faith  there  must  be  guilt, 
and  wretchedness,  and  despair.  Oh !  re- 
ceive the  gospel,  &c. 


THE  PIOUS  RESOLVE. 

"  I  will  meditate  also  of  all  thy  work,  and  talk 
of  thy  doings." — Psalm  Ixxvii.  12. 

The  resolution  of  the  text  is  worthy  of 
our  attention,  for  it  is  the  language  of  an 
eminent  saint,  the  pious  and  devout  psalm- 
ist. He  has  been  expressing  his  afflictions 
and  sorrows,  and  his  doubts  and  fears.  He 
then  resolves  on  the  course  he  would  adopt. 
"  I  will  remember."  "  Then  I  will  medi- 
tate," &c. 

1.  On  God's  dealings  with  us,  it  is 
WELL  TO  MEDITATE.  And  here  we  shall  be 
struck, 

1.  With  the  gracioiisness  of  their  origin. 
He  sought  us — condescended  to  ask  our 
love,— opened  his  heart  and  entreated.  Oh 
yes,  from  him  it  sprung,  and  not  us.  With- 
out worthiness  or  merit  on  our  part.  God's 
dealings  with  us  are, 

2.  Faithful  in  their  continuance.     He  has 

21 


not  left  or  forsaken, — he  has  not  neglected 
or  forgotten, — has  not  failed,  &c.  His 
dealings, 

3.  Have  been  peculiarly  forbearing  and 
tender.  His  mercy  might  often  have  clean 
gone.  Provoked,  he  might  have  given  us 
up.  He  might  in  wrath  have  cut  us  off" 
as  fruitless  branches.  Oh,  how  differently 
has  he  treated  us,  &c. 

n.  The  Lord's  dealings  towards  his 

PEOPLE    FURNISH    PROFITABLE     MATTER    FOR 

conversation.  '•  From  the  fulness  of  the 
heart."  Conversation  on  the  Lord's  deal- 
ings, 

1.  Has  been  the  practice  of  the  godly  in 
all  ages.  David.  "  Come  all  ye,"  &c. 
"  They  that  feared  the  Lord,"  &c.  Wo- 
man of  Samaria.  Disciples  going  to  Em- 
maus. 

2 .  It  is  productive  of  good  to  our  own  souls. 
It  gives  the  soul  relief.  Improves  the  at 
fections,  &c.  It  is  the  right  and  best  use 
of  the  gift  of  speech. 

3.  It  is  often  beneficial  to  others.  Who 
has  not  been  edified  by  the  conversation  of 
the  pious  ?  "A  word  fitly  spoken,  how 
good  it  is  !"  It  may  enlighten  and  save  in 
the  sphere  in  which  we  move. 

4.  It  glorifies  God.  God's  name,  and 
government,  and  cause,  we  honor.  Silence 
is  often  guilt.  The  two  must  go  together, 
meditation  and  conversation. 


THE  VARIOUS  KINDS  OF  PRAYER. 

"  Because  he  hath  inclined  his  ear  unto  me, 
therefore  will  I  call  upon  him  as  long  as  I  live." — 
Psalm  cxvi.  2. 

It  lias  been  well  said,  that  prayer  is  the 
breath  of  the  new  man — the  motion  of  the 
renewed  heart,  and  is  essential  to  the  ex- 
istence of  Christian  life  in  the  soul.  A 
prayerless  individual  is  a  rebel  in  spirit, 
and  robs  God  of  that  homage  which  he  has- 
justly  claimed  from  his  intellectual  crea- 
tures. Let  us,  then,  consider  the  various 
seasons  and  times  peculiarly  appropriate  to 
this  exercise.  But  we  first  premise,  that 
the  Christian  will  be  anxious  to  cherish 
constantly  the  habit  and  spirit  of  prayer.. 
It  is  desirable  to  unite  it  with  every  impor- 
tant act  of  our  lives  ;  to  be  instant  in  pray- 
er ;  yea,  to  pray  without  ceasing.  We 
refer, 

I.    To    PUBLIC    prayer THE    PRAYER    OF 

THE    SANCTUARY  OF  THE  LoRD.       Within  the 


162 


SKETCHES  OF  SERMONS. 


tabernacle  and  the  temple  public  prayers 
were  regularly  presented.  Who  can  read 
the  consecration — the  prayer  of  Solomon, 
without  being  affected  with  the  true  sub- 
limity and  hallowed  grandeur  which  must 
have  struck  the  congregated  worshippers, 
2  Chron.  vi.  12-21.  God  said,  "  My  house 
shall  be  called,"  &c.  How  solemn  is  the 
sight  of  a  congregation  in  the  act  of  prayer! 
Think  of  the  Being  addressed  ;  see  the 
humble  appearance  of  the  worshippers — 
the  exercise  itself.  Who  can  tell  the  va- 
riety of  feelings  and  emotions  agitating  the 
bosoms  of  the  various  persons  present ! 

(1.)  The  minister  prays  for  various  or- 
ders and  classes  of  men.  For  the  disciples 
of  the  cross  ;  the  tempted — the  tried — the 
feeble — the  disconsolate,  &c.  For  the 
young — for  the  aged,  &c.     He  prays, 

(2.)  For  various  orders  and  classes  of 
sinners.  And  there  is  in  the  congregation 
a  mother,  whose  son  is  a  prodigal ;  a  father, 
whose  daughter  is  dissipated — a  trifller  ;  a 
child,  whose  parents  never  pray  ;  breth- 
ren, whose  relations  are  out  of  the  way, 
&c.     He  prays, 

(3.)  For  persons  in  various  conditions. 
For  the  sick — and  some  have  their  best  be- 
loved friends  on  the  bed  of  languishing  ; 
for  persons  who  are  exposed  to  peril  by  sea 
and  land — and  some  have  friends  on  the 
treacherous  deep,  &c.  Now,  public  prayer, 
designed  as  it  is  to  be  general,  finds  a  re- 
sponse in  the  various  hearts  who  unite  in 
supplication  before  God.     We, 

II.  Refer  to  Christian  social  prayer. 
The  Jews  had  places  set  apart  for  prayer. 
Here  it  was  where  Paul  and  Silas  found 
Lydia  ;  out  of  the  city,  "  where  prayer  was 
wont  to  be  made."  The  early  Christians, 
too,  often  assembled  together  for  mutual 
prayer.  These  are  very  important  exer- 
cises, and  deserve  the  serious  consideration 
of  all  the  members  of  Christ's  church. 
Now,  here  we  remark,  that  it  is  the  duty 
of  the  brethren  to  cherish  the  spirit,  and 
cultivate  the  gift  of  prayer.  No  person 
-should  do  any  thing  for  God  without  dili- 
gently preparing  for  it,  and  doing  it  in  the 
best  possible  manner.  And  what  shall  I  say 
of  the  members  of  the  church  who  ever 
neglect  these  sacred  and  profitable  oppor- 
tunities ?  What  more  necessary  than 
prayer?  What  more  beneficial?  We 
know  of  no  means  by  which  the  church 
•can  better  promote  its  prosperity. 

III.  We  refer  to  family  ppayer.     If 


religious  worship  should  be  perpetuated, 
surely  the  family  ought  not  to  be  without 
it.  Joshua  said,  "  As  for  me,"  &c.  Da- 
vid returned  to  "  bless  his  household." 
Even  pagans  love  their  household  gods  and 
family  altars.  Now,  as  to  the  frequency 
of  family  prayer,  much  must  depend  on 
the  circumstances  of  the  family.  Some 
pious  households  have  it  at  morning,  noon, 
and  evening  ;  others,  morning  and  evening; 
and  others,  only  at  one  of  these  seasons. 
At  any  rate  there  ought  to  be  family  pray- 
er— reading  and  thanksgiving.  Family 
prayer  ought  to  be  exceedingly  simple,  and 
easy  to  be  understood.  It  should  also  be 
brief,  or  children  will  feel  it  as  a  burden- 
some task.  It  should  also  be  regular.  Or- 
der and  perseverance  are  essential  in  every 
good  work. 

IV.  We  refer  to  secret  prayer.  Pri- 
vate prayer  is  a  grand  and  secret  source 
of  tlie  soul's  prosperity.  It  will  be  the  key 
to  public  blessings  ;  it  is  suited  to  full  and 
free  confession  ;  it  is  a  refuge  to  which  we 
may  have  instant  access.  Eminently  sanc- 
tifying, and  enriching,  and  consolatory  to 
the  soul.  All  the  really  devout  have  been 
distinguished  for  it.  Rules  here  unneces- 
sary ;  none  but  God  and  the  soul  present ; 
at  all  times. 

application. 

1.  Have  we  duly  regarded  these  various 
seasons  of  prayer,  and  improved  them  ? 

2.  Do  you  discriminate,  <k,c.  ?  This  is 
of  the  utmost  importance. 

3.  Let  heads  of  families  cherish  the  gift, 
&c. 

4.  Let  all  pray  for  mercy. 


ENCOURAGEMENT    TO  PRAY. 

"  Call  unto  me,  and  I  will  answer  thee,  and 
show  thee  great  and  mighty  things  which  thou 
knowest  not." — Jer,  xxxiii.  3. 

Our  text  contains  both  a  warrant  and 
encouragement  to  pray.  The  words  were 
addressed  by  the  Lord  to  Jeremiah  in  pris- 
on ;  but  the  spirit  of  them  is  applicable  to 
all  the  saints  of  the  Most  High.  Prayer 
is  both  the  duty  and  privilege  of  all  the 
children  of  God — a  duty  most  binding,  a 
privilege  most  exalting  and  precious.  Let 
us  consider, 

I.  The  exercise.     And, 

II.  The  promise  in  the  text. 


ENCOURAGEMENT  TO  PRAY. 


163 


I.  The  exercise.  "Call  unto  me." 
Now  observe, 

1.  Who  calls  to  this  exercise?  see  v.  2. 
We  do  not  wonder  that  he  should  call  us  to 
reverence,  worship,  praise,  obey,  &c.  But 
in  the  text  he  calls  us  to  pray,  to  ask  bles- 
sings, &c.,  to  be  enriched  by  him,  &c. 
Consider, 

2.  Who  are  called  to  this  exercise  ?  Jere- 
miah in  the  text,  all  Christians,  all  the  chil- 
dren of  God.  The  text  supposes  prayer 
may  be  undervalued,  neglected,  and  that 
there  may  be  intermissions,  &c.  We  re- 
quire to  be  stirred  up,  the  fire  may  go  out, 
or  the  mere  form  may  exist.  Indeed,  in  one 
sense,  God  desires  all  intellectual,  fallen 
creatures  to  pray ;  he  willeth  the  salva- 
tion of  all  men,  &c. 

3.  What  is  the  nature  of  the  exercise 
itself?  "Call  unto  me."  That  is,  pray, 
ask  of  me,  &c.  Now  this  calling  implies 
a  finn  persuasion  that  he  exists,  that  he  is 
accessible,  that  he  can  hear,  that  he  is  a  re- 
warder,  &c.  It  implies  also  a  sense  of  ouv 
need,  a  desire  for  the  good  we  want,  and 
that  desire  expressed,  made  known  in  words 
to  God.  "Call  unto  me."  Now  this  ex- 
ercise is  not  limited  to  place.  All  places 
may  be  hallowed  by  the  voice  of  prayer. 
Nor  to  time.  On  all  occasions,  and  at  all 
seasons,  we  may  make  known  our  suppli- 
cations, &c.  Three  times,  or  seven  times 
a  day.  In  trouble  or  in  joy,  in  health  or  in 
sickness,  in  prosperity  or  in  adversity,  in 
safety  or  in  peril,  &c.  Then  as  to  the 
manner  of  calling  upon  God.  Should  not 
there  be  profound  reverence  ?  unaffected 
simplicity  ? — sincere  earnestness  ? — hopeful 
expectation  ? — We  say  nothing  as  to  the 
brevity  or  length,  as  to  extempore  or  being 
aided  by  useful  forms  ;  but  let  the  soul  and 
lip,  the  heart  and  spirit,  be  given  up  fully 
in  the  exercise.     Notice, 

II.  The  promise  in  the  text.  "  I  will 
answer,"  &c.  The  promise  is  two-fold, 
"  I  will  answer  thee,"  &c.  That  is,  I  will 
regard  and  attend  to  thy  call.  It  does  not 
mean  that  God  will  invariably  grant  the 
request,  or  that  he  will  immediately  remove 
the  source  of  complaint ;  but  the  prayer 
shall  meet  with  the  gracious  attention  of 
God,  and,  in  the  end,  the  suppliant  shall  be 
satisfied.  There  are  two  cases  of  very 
immediate  answers  being  given  to  prayer. 
Daniel,  see  Daniel  ix.  20,  &c.  In  the  case 
of  Peter,  Acts  xii.  5-13.  In  many  cases 
it  is  obvious  that  the  answer  is  delayed,  be- 


cause we  are  not  sufficiently  intent,  cSjc. 
But  the  best  results  shall  always  follow 
from  our  supplications.  "  God  will  an- 
swer." He  can  do  so,  he  delights  to  do  so, 
has  he  not  done  so?  Then,  in  addition  to 
the  answer,  the  promise  extends  to  the  reve- 
lation of  wondrous  things.  It  was  often  in 
connection  with  the  prayers  of  the  prophets, 
that  God  revealed  his  mind  and  purposes  to 
them.  So,  too,  the  high-priest  only  received 
the  communications  of  the  divine  will  in 
connection  with  sacrifices,  offerings,  and  in- 
tercessions. Solo?non,  in  answer  to  prayer, 
received  the  gift  of  a  great  and  enlarged 
mind,  so  that  he  is  renowned  as  the  wisest 
of  all  mere  men.  This  is  the  promise,  "  If 
any  man  lack  wisdom,"  &c.  It  is  also 
said,  that  "  believers  have  received  an  unc- 
tion from  the  Holy  One,"  &c.  Now  ob- 
serve, in  answer  to  prayer, 

1 .  We  may  expect  providential  direction. 
"  Acknowledge  him  in  all  thy  ways,"  &c. 
Thus  God  directed  Jacob,  gave  much  wis- 
dom to  Joseph,  and  enabled  Daniel  to  be  a 
revealer  of  secrets.  God  will  guide  his 
people  by  a  right  way  if  they  call  unto  him. 

2.  He  will  enable  them  letter  to  compre- 
hend the  meaning  of  revelation.  "  Open 
thou  mine  eyes,"  &c.  There  is  such  an 
infinity  of  meaning,  such  wondrous  heights, 
such  depths,  such  profound  mysteries,  &c. 
It  is  written,  "  The  secret  of  the  Lord  is 
with  them  that  fear  him,  and  he  will  show 
them  his  covenant."  Humility  of  mind 
and  devotion  of  spirit,  of  all  things,  will  fit 
us  best  for  a  right  understanding  of  the 
word  and  will  of  God. 

3.  God  often  gives  bright  anticipations  of 
future  glory.     The   most  elevated  seasons 

are  those  associated  with  prayer.  It  was 
while  praying  that  Christ  was  clothed  with 
his  transforming  glory.  Often  saints,  when 
on  the  verge  of  the  eternal  world,  have  had 
the  most  rapturous  visions  of  the  joys  of  the 
beatified,  and  the  bliss  of  heaven.  One 
striking  case  is  recorded  in  the  scriptures. 
Stephen,  when  being  massacred,  prayed, 
and  the  dying  martyr  exclaimed,  "  I  see 
the  heavens  opened,  and  the  Son  of  man 
standing  on  the  right  hand  of  God." 

application. 

1.  Does  not  the  subject  recommend  prayer 
to  the  prayerless  ? 

2.  Does  it  not  urge  a  more  faithful  regard 
to  it  on  the  prayerful  ?  It  is  the  bulwark 
of  our  safety,  the  channel  of  our  supplies, 


164 


SKETCHES  OF  SERMONS, 


and  that  which  gives  mental  and  moral 
greatness  to  the  mind.  It  is  the  priestly 
work  of  Jesus  Christ.  He  ever  lives  to  pray, 
to  make  intercession,  &;c. 


THE  IMPORTUNATE  WIDOW. 

"  And  he  spake  a  parable  unto  them  to  this  end, 
that  men  ought  always  to  pray,  and  not  to  faint," 
&c. — Luke  xviii.  1-8 

The  parables  of  Christ  were  often  de- 
signed to  illustrate  specific  doctrines  or 
duties.  Several  were  designed  to  simplify 
the  profound  mystery  of  redemption  in  the 
love  of  God,  and  gift  of  Christ,  to  the  world. 
The  parables  of  the  lost  sheep  and  the  mar- 
riage feast,  were  of  this  class.  Others  to 
show  the  true  way  of  salvation,  and  the 
readiness  of  God  to  save  sinners,  as  the 
beautiful  parable  of  the  prodigal  son. 
Others  the  right  modes  and  great  advantage 
of  hearing  the  gospel,  as  the  parable  of  the 
sower.  Not  to  proceed  farther,  our  te.xt  is 
designed  to  urge  the  duty,  and  enforce  the 
great  importance  of  prayer.  Often  the 
moral  or  practical  inference  follows  the  pa- 
rable, but  here  it  precedes  it.     Let  us  look, 

I.  At  the  parable  itself.  Three  per- 
sons are  presented  to  us. 

1.  A  judge,  described  as  unjust — more 
properly  a  governor  having  executive  power 
invested  in  his  own  hands.  His  character, 
"  without  fear  of  God."  Under  no  religious 
restriction,  acting  irrespective  of  God's  will 
or  authority,  "  Nor  regard  for  man."  Had 
no  respect  to  public  opinion,  treated  with 
contempt  the  estimate  others  might  form  of 
him.  By  one  of  these  evil  principles  he 
stifled  conscience.  By  the  other  gave  way 
to  the  most  unjust  decisions.  Love  of 
money  might  be  his  crying  sin  ;  or  it  might 
be  love  of  pleasure,  mental  indolence. 
A  worse  character  for  a  judge  or  governor 
you  cannot  conceive. 

2.  The  second  character  was  a  widow — 
deprived  of  the  desire  of  her  eyes,  the  stay 
of  her  arm,  and  the  counsellor  of  her  mind. 
It  has  been  ever  accounted  a  glaring  sin  to 
oppress  the  widow,  yet  in  Christ's  time  how 
common !  How  Christ  charged  the  Pha- 
risees with  devouring  widows'  houses  !  A 
widow's  sorrows  and  the  orphan's  tear, 
have  often  been  produced  by  the  unprin- 
cipled and  avaricious.  This  widow  had  a 
suit,  a  case  of  obvious  wrong- 


3.  The  other  person  introduced  is  her 
adversary,  or  more  properly  her  oppressor. 
"  Avenge  me,"  or  "  decide  for  me  against 
my  oppressor."  For  a  while  the  judge  had 
no  regard.  Probably  her  oppressor  had 
influence  or  wealth  to  support  him,  and  she 
neither.  What  little  prospect  of  success  ! 
But  she  perseveres,  persists  in  her  plea. 
Her  cry  continues  to  reach  his  ear  till  at 
length  he  says,  &c.,  v.  4  and  5. 

II.  Let  us  consider  its  designed  appli- 
cation. "  That  men  ought  to  pray,"  &c. 
To  pray — what  is  it  ?  To  tell  God  our 
wants,  and  seek  his  blessing — to  pour  out 
our  hearts-^to  make  known  our  requests- 
Let  us  look  at  some  reasons  why  men  ought 
to  pray. 

1.  Prayer  is  the  language  of  nature.  All 
creatures  have  their  respective  modes  of 
expressing  their  wants-  The  young  lions, 
the  birds  of  the  air,  &c.  The  crying  of 
the  child.  Look  at  man  in  imminent  peril. 
Look  at  man  in  deep  suffering,  and  how 
natural  is  prayer  ! 

2.  Prayer  is  recommended  hy  sound  rea- 
son. Is  it  not  reasonable  that  a  child 
should  depend  and  seek  the  aid  of  the  pa- 
rent ? — That  weakness  should  lean  on 
strength  ? — ignorance  look  up  to  wisdom  ? 
— penury  crave  the  aid  of  affluence  ?  How 
dependent  is  man  !  How  weak  !  How  ig. 
norant !  &c. 

3.  Prayer  is  an  essential  part  of  all  reli- 
gions. The  Mahommedan  has  his  seven 
daily  prayers.  The  pagan  idolater  prays. 
The  savage  in  peril,  &c.,  prays.  The^ 
American  Indian  addresses  the  great  SpiritJ 
Shall  not  then  Christians  pray  ? 

4.  Prayer  is  constantly  urged  in  the  ro?J 
nme  of  revelation.     It  is  the  soul  of  devo-1 
tion,  and  devotion  is  the  very  atmosphere 
of  true  piety.     Examples  are  placed   be- 
fore   us.      Abraham,    Elijah,    David,    the 
prophets,   the  apostles,  &c-     The  Son  ofl 
God  our  divine  example.     The  spirit  ofl 
prayer,  the  success  of  prayer,  the  various' 
kinds  of  prayer,  are  all  introduced  to  us 
here. 

5.  Our  necessities  should  induce  us  to 
pray.  What  do  we  not  need  ?  Constant 
mercy,  daily  grace,  ceaseless  help.  Weak- 
er than  a  bruised  reed,  &c.  Our  text  re- 
fers to  the  adversaries  of  God's  people,  v. 
7,  &c.  Our  adversaries  and  oppressors 
are  many  :  the  great  adversary,  wicked 
scorners,  &c. ;  persecutors,  &c.  Now  to 
contend  with  these,  we  are  not  able.    What 


MUTUAL  PRAYER. 


165 


must  we  do  ?  Appeal  to  God,  commit  all 
into  his  hands.  He  will  deliver  you,  jus- 
tify you,  and  punish  your  unrepenting  ene- 
mies. The  text  was  literally  fulfilled  in 
the  history  of  the  Jews.  In  their  destruc- 
tion, &c. 

We  ask.  What  encouragement  the  text 
gives  to  prayer  ? 

(1.)  Consider  the  Being  we  address. 
Just,  holy,  good,  our  Father,  Redeemer, 
Friend,  &c.,  &c. 

(2.)  Consider  our  own  condition.  His 
children.  Redeemed  ones,  and  so  much 
beloved. 

(3.)  Consider  his  tender  compassion.  He 
invites — he  expostulates  with  us — he  de- 
lights to  answer  prayer. 

(4.)  Consider  his  great  promises;  prom- 
ises for  every  state  and  condition,  and  ba- 
sed on  truth,  power,  and  love. 

APPLICATION. 

1.  To  the  pray eriess.  A  state  below  the 
heathen.  Practical  atheism.  Never  to 
draw  near  to  God.  The  wicked  through 
the  pride  of  his  countenance,  &c.     Notice 

,some  excuses — Forget — cannot — feel  sinful, 
&;c. 

2.  To  those  who  do  pray.  Let  there  be 
simplicity,  fervor,  perseverance. 


MUTUAL  PRAYER. 

"  Pray  for  one  another." — James  v.  16. 

Prayer  has  been  represented  as  consist- 
ing of  a  variety  of  parts.  Dr.  Watts  and 
others,  have  shown  that  from  scripture  ex- 
amples we  should  have  respect  to  adora- 
tion, invocation,  confession,  petition,  plead- 
ing, intercession,  and  thanksgiving,  in  our 
addresses  to  God.  It  is  clear,  however, 
that  we  have  few  instances  where  this  rule 
has  been  fully  and  systematically  observed 
by  those  whose  prayers  are  recorded  in  the 
sacred  pages.  While  we  need  not  con- 
tend for  these  things  as  a  fixed  rule  or  sys- 
tem, yet  it  is  desirable  that  we  should  study 
the  models  given  in  the  Bible,  and  come  as 
near  to  them  as  we  can.  Our  subject  re- 
fers to  that  kind  of  prayer  called  interces- 
sion, or  in  the  words  of  our  text,  "  praying 
one  for  another." 

I.    Prayers  for  one  another   should 

HAVE  RESPECT  TO  THE  A^ARIOUS  BRANCHES  OF 

OUR   FAMILIES.     Parents    should   pray  for 


their  children,  as  Abraham  did  for  Isaac 
and  Ishmael.  As  Jacob  did  for  his  sons 
and  grandsons.  In  like  manner  children 
should  pray  for  their  parents.  Do  not  our 
offspring  need  the  guarding  and  guiding 
blessing  of  Jehovah  ?  And  do  not  parents 
need  the  sustaining  and  comforting  enjoy- 
ments of  the  divine  presence  1  Brethren 
and  sisters  should  pray  for  one  another. 
Relations  and  friends  should  be  mutually 
remembered  at  the  throne  of  grace.  There 
are  perils  and  sorrows  connected  with  all 
these  associations.  Nothing  can  sanctify 
them  but  praying  one  for  another. 

II.  Prayers  one  for  another  should 

HAVE  respect  TO  THE  SPIRITUAL  COMMUNITY 

OF  THE  FAITHFUL.  We  should  remember 
our  spiritual  as  well  as  natural  connec- 
tions. All  believers  are  one  family — one 
seed — one  holy  house,  built  up  for  an  hab- 
itation of  the  Spirit  of  God.  Their  wants, 
enemies,  and  circumstances,  are  extensive- 
ly the  same.  They  are  one  body,  of  whom 
Jesus  is  Lord  and  head.  Then  they  ought 
to  pray  one  for  another.  The  apostles 
were  very  solicitous  to  have  the  prayers 
of  the  churches.  "  Brethren,  pray  for  us," 
&c.  In  another  place,  "  and  for  me  that  a 
door  of  utterance,"  &c.  In  return,  how 
often  he  avows  his  prayers  for  the  church 
of  Christ,  see  Rom.  i.  9  ;  Col.  i.  3  ;  Phil, 
i.  3.  "  Grace  be  with  all  them  who  love 
the  Lord,"  &c.  It  is  scarcely  to  be  ex- 
pected, that  people  can  profit  by  the  labors 
of  any  man  for  whom  they  do  not  pray. 
We  should  not  look  for  a  preacher  being 
useful,  however  he  might  preach,  if  he  did 
not  pray  for  his  people. 

III.  Prayers  for  one  another  should 

RESPECT   THE    NATION    IN    WHICH    WE    LIVE. 

What  is  called  patriotism  is  often  a  selfish 
thing — whenever  a  people  would  seek  their 
own  prosperity,  at  the  expense  of  another 
nation's  miseries  and  groans.  Christian 
patriotism  is  a  love  of  our  country's  excel- 
fence — a  desire  for  our  nation's  real  wel- 
fare and  spiritual  prosperity — a  desire  for 
national  intelligence,  righteousness,  purity, 
and  benevolence.  Only  such  a  nation  is 
truly  great  in  the  sight  of  angels  and  God. 
In  praying  for  our  nation,  what  a  variety 
of  scenes  rush  before  the  contemplative 
mind  !  There  are  the  rich,  the  dignified, 
and  the  opulent.  What  do  they  need  ? 
Why,  every  thing.  Are  they  not,  as  to 
spiritual  things,  generally  poor,  wretched  ? 
&c.     Oh  !  what  peril  they  are  in  !     What 


166 


SKETCHES  OF  SERMONS. 


a  change  as  to  their  present  state,  if  they 
die  without  an  interest  in  the  Saviour's 
love  !  Hence  we  are  exhorted  to  pray,  see 
1  Tim.  ii.  1.  Then  there  is  the  opposite 
class  of  our  fellow-countrymen.  The  great 
mass  of  the  poor.  The  thousands  of  the 
sick,  and  wretched,  and  dying.  Oh,  how 
they  need  the  divine  blessing  !  How  we 
ought  to  feel  and  pray  for  them  !  There  is 
yet  another  division.  The  enemies  of  God. 
Blasphemers — the  haters  of  Christianity. 
While  we  abhor  and  detest  their  principles, 
we  should  love  and  pray  for  their  souls. 
IV.  Prayers  for  one  another  should 

REGARD   THE    WHOLE  FAMILY  OF  MAN.      Our 

prayers  should  extend  to  all  men.  God's 
goodness  does  so — Christ's  redemption  does 
so — and  so  should  our  intercessions.  What 
a  sublime  subject  for  devotional  contempla- 
tion !  A  world  in  arms  against  God,  under 
the  power  of  the  evil  one — one  dreary 
desert-savage  ferocity,  cruel  paganism, 
senseless  idolatry,  sensual  Mahommedan- 
ism — blinded  Judaism,  superstitious  forms 
of  Christianity  ;  and  only  here  and  there  a 
green  verdant  spot  of  purity.  What  has 
to  be  done  before  the  mountains  are  brought 
low,  the  valleys  exalted,  and  the  world 
saved !  "  Lord,  send  out  thy  light  and 
truth,"  &c.  "Thy  kingdom  come,"  &c. 
In  this  vast  world  only  here  and  there  a 
Christian  missionary.  How  should  we  not 
feel  and  intercede  for  them,  and  for  an  in- 
crease of  laborers  !  Let  me  urge  the  exer- 
cise of  mutual  prayer  upon  you  by  a  few 
considerations. 

1 .  We  should  thus  pray  for  one  another 
because  it  is  the  expressed  will  of  God.  It 
is  his  command,  therefore  our  duty.  "  God 
forbid  that  I  should  sin,"  &c. 

2.  We  should  do  so,  because  it  will  tend 
to  our  own  spiritual  improvement.  It  will 
tend  to  soften  our  hearts — enkindle  the  ten- 
der emotions  of  sympathy — produce  benev- 
olent desires — make  us  more  generous  and 
useful. 

3.  We  should  do  so,  because  it  will  in- 
crease our  conformity  to  Christ.  Wiiat  a 
model  have  we  in  Christ !  How  he  loved, 
and  labored,  and  prayed  !  His  last  inter- 
cession for  his  murderers.  Now,  Christian- 
ity is  Christ's  mind  in  us. 

4.  Gratitude  for  the  prayers  in  which  we 
have  been  interested  should  induce  us  to  do 
so.  You  cannot  tell  what  you  owe  to  this 
account.  Eternity  alone  will  develop  it. 
To  parents,  friends,  &c. 


5 .  It  will  procure  for  us  the  especial  bless- 
ing of  God.  Our  affinity  will  be  closer  to 
Deity ;  our  likeness  greater ;  our  enjoy- 
ments sweeter,  &c.  Do  not  forget  to  pray 
for  yourselves,  &c. 


THE  FERVENT  PRAYER. 

"  The  effectual  fervent  prayer  of  a  righteous 
man  availeth  much." — James  v.  16. 

Our  present  design  is  to  exhibit  before 
you  tlie  powerful  efficacy  of  those  prayers 
which  are  earnestly  and  sincerely  offered 
to  the  Lord.  The  profane  live  without 
fearing  or  acknowledging  God  ;  the  formal- 
ist merely  says  prayers,  and  is  a  stranger  to 
the  spirit  of  prayer  ;  the  worldling  asks, 
"  What  profit  shall  I  have  ?"  &c.  To  the 
righteous,  there  is  the  great  assurance  of 
the  text,  "  The  effectual,"  &c.     Observe, 

I.    The    CHARACTER    DESCRIBED.        "  The 

righteous."  This  is  not  one  of  man's  na- 
tural characteristics.  "  None  are  righ- 
teous," &,c.  "  All  have  sinned,"  &c.  In 
order  to  the  acquirement  of  this  charac- 
ter, 

1 .  We  must  be  accepted  and  justified  by 
God.  Our  guilt  must  be  cancelled — all 
our  sins  forgiven.  No  longer  culprits  con- 
demned, but  freely  saved  by  divine  grace. 
This  is  the  basis  of  all  righteousness  ;  this 
is  that  evangelical  righteousness  which  we 
receive  by  faith  in  Christ  Jesus,  Gal.  ii. 
16. 

2.  We  must  be  renewed  in  our  hearts.  A 
spiritual  change  must  take  place  in  the 
soul.  "  Old  things,"  &c.  "  Born  again," 
&c.  "  The  heart  of  stone  taken  away," 
&c.  A  new  heart  implanted.  Now  this  is 
experimental  righteousness,  and  the  root  of 
all  genuine  holiness  ;  for  this  includes  the 
indwelling  of  the  Spirit  of  God,  the  sancti- 
fier. 

3.  There  must  be  righteousness  of  life. 
A  regard  to  God's  righteous  command- 
ments ;  walking  in  his  statutes  and  ordi- 
nances to  do  them.  What  doth  the  Lord 
require  of  his  own  adopted  children  ?  "  Do 
justly,"  &c.  He  that  doeth  righteousness 
is  righteous.  "This  is  the  love  of  God, 
that  we  keep,"  &c.     Consider, 

II.  The  prayer  specified.  Not  every 
prayer,  even  of  the  righteous,  of  which  our 
text  speaks ;  but  the  "  effectual  fervent," 
&c.     By  some  this  is  rendered,  "  the  in- 


INTERCESSIONS. 


167 


wrought  prayer  of  the  heart."     It  clearly 
includes, 

1.  Internal  sincerity.  The  opposite  of 
formality ;  the  opposite  of  double-minded- 
ness. 

2.  Impassioned  ardor.  The  opposite  of 
listlessness  ;  opposite  of  dulness  and  supine- 
ness.  When  the  soul  longeth,  yea,  fainteth 
after  God.  The  apostle  represents  it  as 
travailing  in  birth.  Where  the  soul  is  in- 
flamed, and  burning  with  holy  desire  and 
powerful  emotion. 

3.  Importunate  pleading.  Where  the 
soul  will  not  have  any  refusal  or  delay. 
Where  every  thing  is  argued  and  urged 
with  God  ;  such  as  his  own  nature.  Prom- 
ises. Christ's  merits,  &c.  Former  mer- 
cies, &c. 

"  Lord,  I  will  not  let  thee  go, 
Till  a  blessing  thou  bestow  : 
Do  not  turn  away  thy  face, 
Mine's  an  urgent,  pressing  case  : 
No,  I  must  maintain  my  hold, 
'Tis  thy  goodness  makes  me  bold  : 
I  can  no  denial  take. 
When  I  plead  for  Jesus'  sake." 

4.  Believing  perseverance.  To  pray 
with  all  prayer  and  perseverance ;  to  keep 
the  eye  of  faith  fixed,  and  withdraw  it  not. 
The  hand  of  faith  held  out  and  open,  with- 
out wavering.  With  humble  boldness 
standing  before  \he  gracious  throne,  asking 
until  we  have  obtained  the  blessing  for 
which  we  pray.     Notice, 

III.  The  results  affirmed.  "  Avail- 
eth,"  &c.  That  is,  they  succeed  exten- 
sively ;  gain  the  point ;  obtain  the  blessing. 
Let  us  cite  two  or  three  cases  illustrative  of 
this  : — Jacob  at  Penuel,  Gen.  xxxii.  24-30  ; 
Moses  at  Rephidim,  Exod.  xvii.  8-12 ; 
Aaron  and  the  plague.  Num.  xvi.  44  ; 
Hezekiah  and  the  sentence  of  death,  2 
Kings  XX.  1.  Singular  case  mentioned  in 
the  life  of  John  Knox.  It  is  said  Queen 
Mary  feared  his  prayers  more  than  all  the 
armies  of  Europe.  One  night  he  and  sev- 
eral friends  were  praying  together  ;  and  as 
they  prayed,  Knox  said  that  deliverance 
was  come.  He  could  not  tell  what,  but  he 
felt  God  was  answering  their  prayers.  The 
next  day  the  news  of  Mary's  death  arrived. 
Let  these  examples  suffice,  with  the  gra- 
cious and  positive  assurance  of  the  Saviour, 
"  Whatsoever  ye  ask  the  Father,"  &c. 
We  see  that  the  effectual  fervent  prayer  of 
the  righteous  has  availed  to  the  removal  of 
evil — to  the  staying  of  wrath — to  the  ac- 


complishing of  victories — to  the  opening  of 
heaven  !  Who  docs  not  see,  then,  how  God 
has  set  his  broad  seal  of  -approbation  upon 
the  exercise  of  prayer  ? 

APPLICATION. 

1.  Hmv  desirable  to  he  acquainted  with 
the  achievements  of  prayer !  We  should 
study  these  until  we  are  filled  with  hope, 
&c.,  through  believing. 

2.  How  toe  should  cherish  the  spirit  of 
prayer.'  "  I  will  pour  out,"  &c.  How 
desirable  the  grace  of  supplication  !  How 
necessary  !     How  important ! 

3.  Let  us  endeavor  to  pray  differently. 
Aim  at  the  fervent  effectual  prayer,  &c. 

4.  See  the  connection  between  prayer  and 
character.  The  effectual  prayer  of  the 
righteous — such  God  will  hear ;  and  the 
prayers  of  such  will  increase  their  confor- 
mity to  the  divine  nature  and  likeness. 
They  mutually  tell  upon  one  another. 


INTERCESSIONS. 

"  I  exhort,  therefore,  that  first  of  all,  supplica- 
tions, prayers,  intercessions,  and  giving  of  thanks 
be  made  for  all  men." — 1  Tim.  ii.  1. 

All  Christians  admit  the  necessity  and 
importance  of  prayer.  Indeed,  prayer 
forms  a  part  of  every  system  of  religion, 
whether  true  or  false,  in  the  universe.  But 
prayer  has  a  variety  of  branches,  and  is 
presented  under  various  aspects.  Our  text 
includes  several  of  these.  Supplication 
signifies  deprecation  of  judgments,  or  evils  ; 
prayer  signifies  petitions  for  blessings  re- 
quired ;  intercessions  are  addresses  to  God 
on  behalf  of  others,  for  their  defence  or  sal- 
vation. I  wish  us  at  this  time  to  consider 
that  branch  of  prayer  denominated  in  our 
text,  "Intercessions."  Several  questions 
will  tend  to  open  the  subject  to  our  under- 
standing, and,  I  trust,  profit. 

I.  Who  is  the  proper  object  of  inter- 
cession ?  "God."  All  worship  must  be 
given  to  him.  The  Father  is  chiefly  to  be 
addressed  in  prayer.  The  apostle  says, 
"  I  bow  my  knees  unto  the  Father  of  our 
Lord  Jesus."  So  Jesus  taught  his  disci- 
ples to  say,  "  Our  Father,"  &c.  Yet,  we 
have  instances  of  prayer  to  Christ,  who  in 
his  divinity  is  equal  with  God,  and  may  re- 
ceive equal  honor  and  worship.  Thus 
Stephen,  "Lord  Jesus,  receive,"  &c. ;  and, 


168 


SKETCHES  OF  SERMONS. 


added,  "  lay  not  this  sin  to  their  charge." 
Yet,  viewing  Christ  as  the  Mediator,  we 
say  prayer  should  rather  be  made  to  the 
Father,  in  the  name  of  Jesus  Christ.  All 
prayer  to  angels,  or  glorified  spirits,  is  de- 
rogatory to  Christ,  and  robs  him  of  his  in- 
tercessory work  and  glory. 

II.  On  whom  does  intercession  de- 
volve ?  Upon  all  the  people  of  God  ;  all 
who  pray  for  themselves.  Of  course,  it  is 
mockery  to  intercede  for  others,  and  ne- 
glect prayer  for  our  own  souls.  All  min- 
isters and  teachers  of  religion  ;  all  parents 
and  guardians  of  youth ;  all  deacons  and 
officers  of  the  church ;  all  who  love  God 
and  their  fellow. men.  Every  Christian  is 
to  be  an  intercessor  for  others. 

III.  For  whom  should  intercession  be 
OFFERED  ?  Our  text  replies,  "  For  all  men." 
Our  intercessions  are  to  be  as  enlarged  as 
the  world,  and  as  minute  as  every  crea- 
ture. Yet,  we  must  classify  if  we  are  to 
feel  this  rightly.  Intercessions  seem  de- 
manded, 

1.  For  our  kindred  and  friends.  This 
should  be  one  part  of  the  family  compact — 
the  golden  girdle  binding  together.  Pa- 
rents for  children;  children  for  parents; 
brethren  for  sisters ;  and  relations  and 
friends  for  one  another.  This  should  fol- 
low, and  ratify  all  our  acts  of  kindness, 
&c. 

2.  For  the  universal  church  of  Jesus. 
We  may  be  particular  and  importunate  for 
our  own  sanctuary,  and  minister,  and 
friends,  with  whom  we  commune  ;  we  may 
be  especially  earnest  for  our  own  denomi- 
nation ;  but  it  is  a  narrow,  contracted,  big- 
oted spirit,  if  it  is  thus  circumscribed.  The 
whole  kingdom  of  Christ ;  the  whole  church 
of  the  Saviour  ;  every  disciple.  "  Grace, 
.and  mercy,  and  peace  be  multiplied  to  all," 

&c. 

3.  For  the  afflicted  portion  of  mankind. 
I  include  in  this  the  poor — the  widow — the 
orphan — the  prisoner  —  the  exile  —  those 
thrown  on  beds  of  languishing — and  the 
dying.  We  know  that  men  are  born  to 
sorrow ;  affliction  is  the  lot  of  all ;  much 
that  none  but  God  can  relieve.  All  these 
suffering  persons  are  members  of  the  body  ; 
children  of  the  same  family,  &c. 

4.  For  our  civil  rulers,  and  all  in  au- 
thority. This  is  expressly  mentioned  ;  these 
are  often  objects  of  envy  and  dislike  ;  but 
religion  presents  them  as  objects  requiring 
our  prayers,  &c.     Their  stations  are  of 


very  great  responsibility ;  stations  of  im- 
minent peril  ;  numerous  temptations ;  in- 
numerable dangers  ;  may  be  instruments 
of  great  good  or  evil  ;  their  hearts  are  in 
God's  hands. 

5.  In  one  word,  for  all  mankind.  For 
our  own  nation  ;  its  spiritual  elevation  ;  its 
usefulness  ;  its  entire  evangelization.  For 
all  Protestant  nations,  that  they  may  be 
leagued  in  works  of  righteousness,  mercy, 
and  evangelical  effort  for  the  enlargement 
of  Christ's  kingdom.  For  all  papal  nations, 
that  they  may  be  restored  to  the  pui'e  reli- 
gion of  Christ.  For  all  Mohammedan  and 
pagan  nations,  that  they  may  receive  the 
true  light,  "  even  the  saving  knowledge  of 
Christ  Jesus." 

IV.  By  what  motives  may  interces- 
sion BE  URGED  ?  In  each  and  all  of  these 
respects : — 

1.  By  the  fraternal  relationship  which  ex- 
ists between  all  men.  We  have  all  one 
Father — one  identity  of  nature — one  con- 
formation— one  in  our  dependence  on  divine 
providence — one  in  our  eternal  destiny. 
Speak  not  of  localities — languages — color 
— religious  rites,  &c.  ;  all  are  brethren. 
The  soaring  intellect — the  grovelling  sav- 
age— the  profound  philosopher — the  roam- 
ing Hottentot — the  enlightened  Christian — 
the  cruel  cannibal — the  crowned  monarch 


bei 


!    all 


— the    starving     beggar ;     yes 
brethren. 

2.  By  the  essential  principle  of  the  great 
laio  of  equity.  "  Do  ye  unto  others,"  &c. 
Who  does  not  desire  it  ?  I  mean,  what 
rightly  regulated  and  informed  mind  does 
not  1  Is  there  not  something  soothing  and 
cheering  in  it  ?  Then  let  it  be  reciproca- 
ted. Let  our  intercessions  join  theirs, 
&c. 

3.  By  the  example  of  the  pious.  Behold 
Abraham  interceding  for  Sodom  ;  Moses 
for  the  Israelites;  David  for  all  flesh.  His 
dying  prayer,  "  Let  the  whole  earth,"  &c. 
Look  at  the  Saviour's  life — a  life  of  inter- 
cession ;  his  prayer,  "  Thy  kingdom  come," 
&c.     His  work  now,  &c. 

4.  By  the  command  of  God.  The  text 
rests  on  the  high  mandate  of  the  King  of 
kings.  He  wills  it — approves  of  it.  It  is 
good  and  acceptable.  Of  course,  it  will 
bring  down  his  blessing  upon  those  who 
engage  it.  It  will  conform  us  to  his  holy 
mind — assimilate  us  more  to  Deity — en- 
large, expand,  and  better  our  souls.  It  is 
a  healthy  exercise — a  pleasant  exercise — 


HINDERANCES  TO  PRAYER. 


169 


a    profitable   exercise.      Another    reason  ; 
see  verse  4. 

APPLICATION. 

1 .  Let  us  each  carry  out  the   spirit  of 
the  text. 

2.  Avoid   mere   formality   in  this  exer- 
cise. 

3.  Pray  for  the  spirit  of  fervor  and  ear- 
nestness to  be  imparted  to  us. 

4.  Not  forget  our,  own  souls. 


HINDERANCES  TO  PRAYER. 

"  That  your  prayers  be  not  hindered." — 1  Peter 
iii.  7. 

Prayer  is  one  of  the  essential  exercises 
of  the  Christian  life.  True  piety  com- 
mences with  prayer,  advances  in  propor- 
tion as  this  spirit  is  maintained,  and,  in  the 
language  of  one  of  our  celebrated  poets, 
"  It  is  his  watchword  at  the  gates  of  death," 
&,c.  How  important  then  to  excel  in  this 
exercise  ;  to  possess,  in  a  large  degree,  the 
spirit  of  prayer  and  the  grace  of  supplica- 
tion. It  is  especially  important  to  guard 
against  the  things  which  militate  against 
prayer,  to  set  the  heart  intently  on  the 
practice  of  spiritual  devotion,  and  to  avoid 
every  impediment  to  its  constant  and  fer- 
vent exercise.  I  ground  two  propositions 
on  the  text. 

I.  The  Christian  character  is  distin- 
guished FOR  prayer. — And, 

II.  There  are  things  by  which  prayer 

MAY  BE  hindered. 

1.  The  Christian  character  is  distin- 
guished FOR  prayer. 

1 .  Prayer  is  one  of  the  principles  of  the 
Christian  character.  A  Christian  is  a  child 
of  God.  Prayer  is  both  the  breath  and  the 
language  of  the  new  nature.  By  the  im- 
parted Spirit  we  cry  Abba,  i.  e.  Father. 
Of  Saul,  as  an  evidence  of  his  conversion, 
"  Behold  he  prayeth."  The  new  nature 
knows  its  weakness,  its  necessity,  its  per- 
ils, and  therefore  it  prays.  Prayer  makes 
God's  ability  ours,  God's  fulness  ours, 
God's  omnipotent  guardianship  ours.  Where 
there  is  carnal  ignorance,  there  will  be  no 
prayer ;  pharisaical  self-sufficiency,  no 
prayer  ;  but  where  there  is  an  enlightened 
mind,  and  grace  in  the  soul,  prayer  will 
necessarily  follow.  I  observe, 
22 


2.  Prayer  is  a  duty  of  the  Christian  char- 
acter. It  is  required  by  the  Lord,  he  wills 
it,  has  enjoined  it.  His  authority  on  this 
subject  is  found  extensively  spread  over 
both  the  Old  and  the  New  Testament  scrip, 
tures.  "  He  will  be  inquired  of  by  the 
house  of  Israel,"  &c. — he  will  have  men 
always  to  pray,  &c.,  to  pray  with  all 
prayer,  and  without  ceasing.  Prayerless- 
ness  is  disobedience  to  God. 

3.  Prayer  has  ever  been  a  prominent  trait 
in  the  eminently  pious.  It  is  cleai'ly  im- 
plied in  the  character  given  of  Enoch  and 
Noah — "  walked  with  God,"  &c.  Doubt- 
less by  communion,  by  daily,  constant 
prayer.  Abraham  was  celebrated  for 
prayer,  Jacob  and  Moses,  Elias,  David, 
Daniel,  the  apostles,  and  early  Christians. 
Thus,  too,  how  it  beamed  forth  in  the  life 
of  the  Saviour  !  he  hallowed  all  his  actions, 
works,  miracles,  &c.  by  prayer ;  spent 
whole  nights  in  prayer  ;  expired  breathing 
forth  merciful  intercessions,  &c. 

4.  Prayer  is  indispensable  to  the  comfort 
and  prosperity  of  the  Christian  character. 
Without  it  there  must  be  darkness,  cold- 
ness, barrenness,  joylessness.  It  keeps  up 
intimacy  with  heaven,  opens  the  gates  of 
glory,  holds  audience  with  the  Eternal, 
wraps  itself  in  the  dignified  garb  of  a  royal 
priesthood,  breathes  the  air  of  paradise, 
obtains  the  influences  of  the  Holy  Ghost, 
transfers  to  itself  all  the  fulness  of  God. 
How  we  might  enlarge  and  amplify  on  the 
sweetness,  the  bliss,  the  advantages  of 
prayer.     But  we  pass  on  to  notice, 

II.  There  are  things  by  which  prayer 
MAY  be  hindered.  I  need  not  refer  to  acts 
which  are  positively  sinful. 

1.  The  dominancy  of  unsanctified  temper 
hinders  prayer.  Anger,  haste,  excitability, 
&c.  All  these  hinder  prayer.  Prayer  is 
essentially  calm,  solemn,  meek,  kind.  The 
dove  is  the  emblem  of  the  Spirit  of  God. 
Not  the  raven,  not  the  eagle,  nor  the  vul- 
ture. Confusion  of  mind,  perturbation  of 
spirit,  an  agitated,  foaming  state  of  soul, 
is  not  fit  for  the  divine  presence,  for  holy 
prostration,  for  speaking  to  Deity.  God 
abhors  human  passion  and  wrath ;  and 
if  we  are  the  victims  of  these,  we  may  go 
to  the  mercy-seat,  but  the  glory  will  be 
wanting. 

2.  iVorldliness  of  spirit  hinders  prayer. 
Prayer  is  the  ascent  of  the  soul,  the  celes- 
tial rising  of  the  mind,  the  leaving  earth 
and  earthly  things  behind.     For  the  time 


170 


SKETCHES  OF  SERMONS. 


being,  the  soul  is  engrossed  with  the  pre- 
eminent value  of  the  Spirit  and  eternal 
things  :  it  exclaims — "  Whom  have  I  in 
heaven  ?"  &c.  Worldliness  paralyzes, 
clogs  it,  binds  it  to  earth,  &c. 

3.  Strife,  or  an  unforgiving  spirit,  hin- 
ders prayer.  The  essential  law  of  the  gos- 
pel is,  forgive  and  be  forgiven.  The  words 
of  Jesus  fully  illustrate  these  two  points — 
strife.  Matt.  v.  23,  &c.  ;  and  vi.  14,  &c. 
— an  unforgiving  spirit. 

4.  Levity  and  a  trijling  spirit  hinder 
prayer.  Cheerfulness  is  quite  in  accord- 
ance with  the  spirit  of  the  gospel ;  but  lev- 
ity, and  foolish  speaking,  and  jesting,  are 
not  only  inconvenient,  but  deaden  the  atfec- 
tions ;  destroy  the  fine  devotional  tone  of 
the  feelings,  and  unfit  for  the  exercise  of 
prayer.  This  is  a  great  snare  to  many 
professors,  and  often  the  forerunner  to  a 
backsliding  state  of  heart  before  God. 

5.  Neglect  of  God's  holy  word  hinders 
prayer.  This  is  the  Christian  magazine, 
his  storehouse  ;  here  are  the  promises,  the 
examples,  the  words,  &c.  ;  here  indeed  are 
"  thoughts  that  breathe,  and  words  that 
burn."  Sameness  and  deadness  will  char- 
acterize the  prayers  which  are  not  sup- 
plied with  materials  from  the  oracles  of 
God. 

APPLICATION. 

1.  How  necessary  to  know  the  hinderances 
to  prayer  ! 

2.  How  important  to  guard  against  them, 
especially  the  hinderances  in  our  own  case  ! 

3.  Who  dare  live  without  prayer  ? 

4.  Who  will  now  begin  to  pray  ? 


la. 


PERSEVERANCE  IN  PRAYER. 
'  Continuing  instant  in  prayer." — Romans  xii. 


There  are  several  passages  which  con- 
vey the  same  ideas  to  us  with  the  text. 
"Praying  always,"  &c. ;  and  when  the 
apostle  says,  "  Pray  without  ceasing."  As 
to  the  duty  and  propriety  of  prayer  there 
can  be  no  dispute.  It  is  of  indispensable 
importance  ;  it  must  be  the  sign  of  our  re- 
generation and  adoption  into  the  divine 
family  ;  and  it  must  be  the  closing  expres- 
sion of  life's  pilgrimage  : — 

"  Our  watchword  at  the  gate  of  death, 
We  enter  heaven  by  prayer." 


There  are  two  special  particulars  in  the 
text :  the  frequency  and  perseverance  of 
prayer. 

I.  The  frequency  of  prayer.  "  In- 
stant." It  cannot  mean  every  moment ; 
this  is  impossible  ;  but  it  signifies, 

1 .  That  we  are  often  to  he  found  in  this 
exercise.  David  prayed  seven  times  a  day; 
Daniel  prayed  three  times  a  day  ;  Christ 
spent  whole  nights  in  prayer.  These 
seasons  of  prayer  should  be  as  numerous 
as  we  can  make  them, 

"  For  who  that  knows  the  worth  of  prayer,"  &,c. 

2.  That  we  are  regular  in  the  exercise  of 
prayer.  Order  and  regularity  are  very 
important.  These  are  necessary  in  refer- 
ence to  food,  sleep,  business,  &c.  So  also 
in  reference  to  prayer;  we  should  let  prayer 
have  its  place  and  season. 

3.  That  we  often  engage  in  ejaculatory 
prayer.  The  expression  of  desire  in  some 
short  sentence,  or  even  without  words.  The 
mother,  when  directing  the  affairs  of  her 
family  ;  the  father,  when  engrossed  in  busi- 
ness ;  the  traveller,  when  setting  out  on  a 
journey ;  the  tvorshipper,  when  going  to 
the  sanctuary,  &c. 

4.  That  we  cherish  and  improve  the  gift 
of  prayer.  By  reading,  and  laying  up  the 
prayers  recorded  in  the  Holy  Scriptures ; 
by  often  meditating  on  this  exercise ;  by 
praying  for  the  spirit  of  prayer,  &c.  We 
are  directed, 

II.  To  perseverance  IN  prayer.  "Con- 
tinuing." Not  ceasing  to  pray.  We  should 
continue, 

1 .  Because  our  necessities  and  wants  con- 
tinue. Ever  in  need — ever  dependent ; 
and  we  are  to  be  supplied  through  the  me- 
dium of  prayer. 

2.  Because  our  dangers  contimte.  Ene- 
mies without ;  darts  of  Satan — the  world, 
&c.     Our  weakness,  &c. 

3.  Because  our  probation  continues.  De- 
pending on  God,  and  praying  to  God,  must 
be  parallel  with  our  probation.  Cease 
praying,  and  our  experience  would  be  cheer- 
less ;  hope  darkened ;  comforts  dried  up ; 
and  the  soul  perish. 

4.  Because  the  loving  kindness  of  the  Lord 
continues.  He  never  wearies  in  supplying  ; 
he  can  and  will  do  more  for  us  than  we  can 
ask  or  think,  &c. 

APPLICATION. 

1.  Let  believers  examine  themselves  as 


SOCIAL  PRAYER,  OR  PRAYER  MEETINGS. 


171 


to  their  praying.     Is  it  fervent,  instant,  and 
persevering  ? 

2.  Let    us    seek    largely   the    spirit  of 
prayer. 

3.  Let  the  sinner  now  begin  to  pray. 


SOCIAL    PRAYER,  OR   PRAYER   MEET- 
INGS. 

"  Where  many  were  gathered  together  pray- 
ing."— Acts  xii.  12. 

This  chapter  is  full  of  rich  and  instruc- 
tive incident.  The  apostle  James  had  been 
slain  with  the  sword,  and  Peter  had  been 
cast  into  prison.  The  church  of  Christ 
exercised  incessant  prayer  on  his  behalf 
No  human  means  seemed  to  be  available 
for  his  deliverance;  but  by  believing  inter- 
cession, an  appeal  was  made  to  the  power 
and  grace  of  the  Eternal.  That  appeal 
was  effectual,  God  sent  an  angel  who  de- 
livered him  from  prison,  verse  7.  On  his 
deliverance  he  immediately  repaired  to  the 
house  of  Mary,  the  mother  of  Mark,  verse 
12.  And  it  is  to  this  place,  although  mid- 
night, that  the  text  refers.  "  Many  were 
gathered  together  praying."  This  was  a 
special  Christian  prayer-meeting  ;  and  pro- 
bably it  was  by  the  influence  of  this  prayer- 
meeting  that  Peter  was  delivered  from 
prison,  and  spared  to  bless  the  church  and 
the  world.  Our  subject  then  is  social  pray- 
er, or  prayer-meetings.  Let  us  consider 
the  object,  advantages,  obligations,  and  ob- 
jections, connected  with  prayer-meetings. 

L  The  OBJECT  OF  PRAYER-MEETINGS.    The 

subject  of  prayer  comes  before  us  in  the 
scriptures  as  a  secret  service.  "  When 
thou  prayest,  enter  into  thy  closet,"  &c. 
As  a  family  duty,  no  doubt  forming  an 
essential  part  of  family  worship  in  every 
age  of  the  world.  As  a  part  of  public  wor- 
ship, "  My  house  shall  be  called  a  house 
of  prayer;"  so  the  first  Christians  contin- 
ued steadfast  in  prayer,  &c.  But  prayer- 
meetings  are  seasons  wherein  the  members 
of  a  Christian  church  agree  to  assemble 
especially  for  the  offering  up  of  their  thanks- 
givings and  supplications  to  God.  We 
have  a  reference  to  such  a  meeting,  Acts 
i.  14.  Now  the  great  object  is  to  present 
prayer  to  God  ;  but  then  especially  the  sup- 
plications of  those  who  unite  should  have 
reference, 

1.   To  the  present  outpouring  of  the  divine 


blessing.  Come  to  God  hungry,  and  thirs- 
ty, and  weary,  and  tired,  and  tempted,  and 
a  present  blessing  should  be  earnestly 
sought. 

2.  To  seek  the  prosperity  of  Zion.  That 
God  may  dwell  in  her,  favor  her  with  his 
richest  gifts,  choicest  blessings,  build  her 
up,  give  her  peace  and  enlargement.  "  O 
Lord,  arise  and  have  mercy  on  Zion,"  &c. 
— "  Now,  Lord,  send  prosperity,"  &c. — 
"  O  Lord,  revive  thy  work,"  &c. 

3.  To  intercede  for  the  affiicted  and  tried. 
Those  deprived  of  the  means  of  grace,  those 
in  sorrow,  in  bereavements,  in  severely  try- 
ing circumstances. 

4.  To  supplicate  blessings  on  the  other 
means  of  grace.  The  preaching  of  the 
word  ;  instruction  of  the  young ;  the  visi- 
tation of  the  sick  ;  the  distribution  of  tracts ; 
the  reclaiming  of  the  inebriate. 

5.  To  plead  for  the  conversion  of  the 
ivorld.  That  effectual  doors  of  usefulness 
may  be  opened,  the  general  ministry  of 
Christ  blessed,  useful  lives  spared,  sin  de- 
throned, Christ's  kingdom  established,  and 
the  world  saved.  Now  these  should  espe- 
cially be  the  subject  of  supplication  at  pray- 
er-meetings.    Notice, 

II.  The  advantages  of  prayer-meet- 
ings. 

1.  They  are  adapted  to  secure  the  divine 
favor.  Prayer  honors  God.  To  meet  es- 
pecially for  this,  reflects  lustre  on  the  ordi- 
nance of  prayer  itself.  God  must  approve. 
His  presence  and  favor  may  be  confidently 
expected.  "  Whatever  two  or  three  agree 
to  ask,"  &c. 

2.  They  are  often  truly  refreshing  to  those 
present.  Who  has  not  found  it  a  Bethel 
to  his  soul  ?  How  it  elevates  the  mind, 
secludes  for  the  time  from  the  sublunary 
things  of  the  world,  brings  us  near  to  God ! 
What  mercies  have  been  bestowed,  and  en- 
joyments communicated  in  prayer-meet- 
ings !  Who  that  has  attended  often  but 
might  say, 

"  I  have  been  there  and  oft  would  go  ; 
'Tis  like  a  little  heaven  below." 

3.  It  improves  the  gifts  of  the  brethren 
who  exercise.  How  many  have  thus  become 
spiritually  intellectual  and  morally  great  ; 
how  many  have  been  raised  up  to  bless  the 
church,  to  be  eminently  useful !  Here  the 
talent  has  been  laid  out  in  much  fear,  and 
it  has  become  five  or  ten  talents. 

4.  It  promotes  brotherly  love  and  union. 


m 


SKETCHES  OF  SERMONS. 


Here  there  is  the  true  spirit  of  sympathy  ; 
here  tears  mingle,  and  joys  are  interchang- 
ed ;  here  the  richest  blessings  are  enjoyed 
at  God's  own  banquet.  Praying  together 
betters  the  heart,  and  makes  the  affections 
more  kindred  and  kind  to  one  another. 
Notice, 

III.  The  obligations  which  prayer- 
meetings  LAY  UPON  US.  I  mean,  to  attend 
them  regularly,  justly  to  prize  them,  and 
hold  them  in  high  estimation.     I  appeal  to, 

1.  Our  numerous  necessities.  Are  not 
wants  daily  pressing  upon  us  ?  Do  we  not 
need  constant  supplies  ?  In  constant  peril, 
&c.  Surely  our  exigencies  should  direct 
us  to  the  prayer-meeting. 

2.  Love  to  the  cause  of  Jesus.  A  large 
attendance  would  have  a  most  favorable  in- 
fluence on  the  cause.  They  are  essentially 
connected  with  the  prosperity  of  the  church. 
Love  for  that,  zeal  for  that,  should  ever  di- 
rect our  willing  feet  to  the  prayer-meeting. 

3.  A  conviction  of  the  value  of  divine  in- 
fluences. God  must  bless  all  our  efforts 
if  they  are  to  succeed.  Here  we  come 
after  the  toils  of  labor,  and  the  spiritual 
conflict,  to  lay  the  whole  before  God.  "  Not 
by  might,  nor  by  power,"  &c. 

4.  To  remind  us  of  the  services  of  heaven. 
We  are  travellers,  pilgrims,  &c.  Here  we 
meet  in  concert,  to  urge  our  course  towards 
the  temple  of  the  beatified.  Eternity  will 
be  the  duration  of  that  assembly  and  wor- 
ship in  which  we  expect  to  engage.  Con- 
sider, 

IV.  Some  objections  to  prayer-meet- 
ings. 

1.  We  can  pray  at  home.  So  you  ought, 
and  must,  but  this  does  not  render  prayer- 
meetings  unnecessary.  Those  who  love 
prayer-meetings  pray  most  at  home.  You 
might  say  you  can  read  the  scriptures  at 
home,  and  read  sermons  at  home,  thus  give 
up  public  worship. 

2.  Some  of  the  prayers  are  not  edifying. 
Perhaps  there  may  be  some  truth  in  that, 
but  often  the  fault  is  in  ourselves.  We 
should  not  expect  eloquence  or  learning, 
but  simple,  earnest,  pious  supplication. 

3.  Our  other  duties  are  so  numerous.  But 
how  do  you  act  if  friends  call  to  see  you, 
or  if  you  desire  to  enjoy  yourselves  in  any 
recreation,  or  if  you  are  sick,  &;c.  These 
duties  then  give  way,  but  not  for  prayer- 
meetings.  Should  not  every  member  of 
the  church  of  Christ,  feel  it  both  a  duty  and 
privilege  to  be  present  as  often  as  possible. 


application. 

1.  A  word  to  those  who  conduct  prayer- 
meetings.  Guard  against  those  things  that 
render  them  uninteresting  :  long  prayers, 
preaching  prayers,  scolding  prayers,  un- 
connected prayers.  Prepare,  read — espe- 
cially the  Psalms,  meditate ;  be  lively,  di- 
rect,  short,  &c. 

2.  A  word  to  those  who  are  present  and 
do  not  engage.  Exercise  Christian  charity 
and  candor,  pray  for  those  who  pray,  pray 
with  them,  &;c. 

3.  To  neglecters  of  prayer -meetings.  Con- 
sider the  subject,  reflect,  and  see  if  it  is  not 
for  your  good  to  be  present.  . 


THE  PROSPECT  OF  THE  GODLY. 

"  Thine  eyes  shall  see  the  king  in  his  beauty  ; 
they  shall  behold  the  land  that  is  very  far  off." — 
Isaiah  xxxiii.  17. 

The  literal  application  of  this  prophecy 
is  generally  supposed  to  have  reference  to 
the  deliverance  of  the  Jews  from  the  Assy- 
rian army  ;  and  the  happiness  and  joy  of 
seeing  Hezekiah  again  in  his  goodly  ap- 
parel, and  freed  from  the  presence  of  the 
invader;  and  thus  be  left  at  liberty  to  en- 
joy their  own  pleasant  and  goodly  land. 
The  history  is  given,  2  Chron.  xxxii.  21. 
But  there  is  another  application  of  the  text 
which  is  not,  I  am  sure,  a  perversion,  or 
misapplication  of  it ;  we  mean,  to  the  be- 
atific vision  of  the  King  of  kings  in  the 
heavenly  land.  We  purpose  to  forget  king 
Hezekiah,  and  to  contemplate  only  Jesus ; 
to  withdraw  our  thoughts  from  the  land  of 
Judah,  and  lift  our  eyes  upward  to  the 
heavenly  Canaan  ;  and  to  contemplate  the 
text  as  referring  to  the  glorious  privilege 
of  all  the  people  of  God  in  a  future  state. 
Let  us  then  consider, 

I.  The  glorious  prospect  before   the 

CHILDREN  OF    GoD. 

II.  The  certainty  of  its  realization. 
And, 

III.  The  preparation  necessary  for 
ITS  enjoyment. 

I.  The  glorious  prospect  before  the 
CHILDREN  OF  GoD.  "  Thine  eyes,"  &c. 
Now,  the  prospect  respects  two  things ;  the 
vision  of  Christ,  and  the  heavenly  Canaan. 

1.   The  vision  of  Christ.  Christ  is  King. 


THE  PROSPECT  OF  THE  GODLY- 


173 


His  royal  personifications  are  often  exhibit- 
ed in  the  Holy  Scriptures.  He  was  typified 
as  such  by  Melchisedec,  who  was  king  of 
Salem  ;  he  was  also  typified  by  David  and 
Solomon,  monarclis  in  Jerusalem  ;  he  is 
often  thus  described.  God  says,  "  I  have 
set  my  King  upon  my  holy  hill  of  Zion." 
"  I  speak  of  the  things  which  I  have  made 
touching  the  King."  "  Gird  thy  sword 
upon  thy  thigh,  O  most  mighty  !  with  thy 
glory  and  thy  majesty."  "Behold  the 
King,"  &c.  "  Behold  thy  King  cometh," 
&c.  He  was  thus  inquired  of:  "  Where 
is  he  that  is  born  ?"  &c.  He  confessed  it : 
Pilate — "  Art  thou  a  king  ?"  "  Thou  say- 
est  it ;  but  my  kingdom  is  not  of  this  world." 
We  see  Jesus  crowned  with  glory  and  hon- 
or, &c.  He  is  "  King  of  kings."  Prince 
of  the  kings  of  the  earth,  &;c.  But  he  is  to 
be  seen  in  his  beauty  ;  in  all  his  regal 
splendor  and  magnificence.  Patriarchs  and 
prophets  saw  him  in  human  form,  having 
the  likeness  of  a  man.  The  Jews  saw  him 
in  his  humiliation,  "  As  a  man  of  sorrows," 
&c.  ;  the  apostles  and  disciples  saw  him  in 
his  risen  glory  ;  John  saw  him  in  the  vision 
of  Patmos,  Rev.  i.  13,  &c.  Now,  all  his 
people  shall  see  him  in  all  the  splendors  of 
divine  majesty,  &c.  His  resplendent  crown 
■ — his  majestic  brightness.  Not  as  a  suffer- 
er ;  not  with  a  crown  of  thorns  ;  not  with 
a  reed  ;  not  prostrated  with  anguish,  &c. 
They  shall  see  him  clearly,  fully,  eter- 
nally, &c. 

2.  They  shall  behold  the  land,  ^c.  This 
was  typified  by  the  land  of  Canaan.  Was 
that  a  rich  and  luxurious  land  ?  So  this, 
of  banqueting  and  abundance  ;  the  tree  of 
life,  and  the  rivers  of  pleasure.  A  land  of 
freedom,  after  the  slavery  of  Egypt  ?  so 
this,  a  city  of  unnumbered  immunities  and 
privileges  ;  no  toil,  &c.  A  land  of  triumph 
after  unexampled  warfare  ?  so  this  ;  here 
all  the  inhabitants  from  earth,  who  have 
lived  to  maturity,  were  warriors,  &c.  ;  all 
virtuous,  &c.  A  land  of  rest  after  the  toils 
of  the  desert  ?  so  this  is  the  true  rest  for  the 
people  of  God.  Was  it  here  that  the  mag- 
nificent temple  was  erected  which  God  fill- 
ed with  his  presence  and  glory  ?  so  this 
land  is  all  consecrated  ;  it  is  all  temple, 
&c.  ;  one  vast  sanctuary.  Now,  this  is 
the  prospect  of  the  persons  considered. 

II.  The  certainty  of  its  realization. 
The  text  is  positive,  &;c.  "  Thine  eyes 
shall,"  &c. 

1.   This  was  contemplated  by  Christ  in  our 


redemption.  He  designed  our  emancipation 
from  Satan's  vassalage,  and  from  the  domin- 
ion of  sin — our  deliverance  from  this  pre- 
sent evil  world  ;  and  also  our  elevation  to 
his  glorious  kingdom,  Heb.  ii.  10.  Hear 
also  his  prayer,  "  Father,  I  will  that  they 
also  whom  thou  hast  given  me,  be  with 
me,"  &c. 

2.  This  is  repeatedly  the  subject  of  the 
divine  promises.  Not  to  dwell  on  the  prom- 
ises of  the  Old  Testament,  let  us  look  at  a 
few  in  the  New.  Christ  said,  "  I  appoint  unto 
you  a  kingdom,  even  as  my  Father  hath 
appointed  me."  "  Fear  not,  little  flock," 
&c.  "  In  my  Father's  house,"  &c.  "  Be 
thou  faithful  unto  death,"  &c.  "  I  give 
unto  my  sheep,"  &c. 

3.  To  this  tends  the  work  of  grace,  in  all 
its  injluences  on  the  soul.  Our  calling — is 
to  God's  eternal  kingdom,  &c.  ;  our  regen- 
eration— "  Begotten  again,"  &c. ;  our  sanc- 
tification — "  That  we  may  walk  with  him 
in  wliite,"  &c.  ;  our  faith — "  To  look  and 
realize  a  better  world  ;"  our  hope — "  To 
expect  a  city,"  &c. — our  afTections  — 
"  Risen  with  Christ  ;"  our  hearts  in 
heaven,  &c. 

4.  A  goodly  number  are  noio  enjoying  the 
fulfilment  of  these  promises,  8fC.  The  patri- 
archs and  prophets  ;  the  apostles  and  mar- 
tyrs; the  confessors,  &c. ;  early  Christians  ; 
our  fathers,  (Ssc.  Let  us  stand  on  the  hal- 
lowed ground  of  revelation,  and  "  Behold 
the  great  multitude,"  Rev.  vii.  9  ;  also 
verse  14. 

5.  The  glory  and  joy  of  Christ  would  not 
be  complete,  tvilhout  the  eternal  salvation  of  his 
people.  We  have  referred  you  to  his 
prayer,  &c.  ;  but  remember  the  covenant. 
"  He  shall  see  of  the  travail,"  &c.  These 
are  his  ransomed  ones  ;  these  his  gracious 
conquests  ;   these  his  joy  and  crown,  &;c. 

III.  The  preparation  necessary  for 
its  enjoyment.  This  may  be  our  applica- 
tion. Nothing  is  necessary  in  the  way  of 
merit  ;  or  price  ;  or  self-righteousness  ; 
but  if  we  would  see  the  King,  &c.  then, 

1.  We  must  make  him  the  object  of  our 
believing,  affectionate  regard  now.  Looking 
to  him  now,  &c.  ;  looking  to  him  in  our 
constant  experience  ;  setting  the  Lord  al- 
ways before  us,  &c.  The  glorified  in 
heaven  once  followed  the  Lamb,  &c.  And 
this  looking  must  be  that  of  lively  faith, 
fervent  love,  and  cheerful  obedience.  "If 
we  would  see  the  land,"  &c. 

2.  We  must  seek  and  labor  for  its  attain- 


174 


SKETCHES  OF  SERMONS. 


ment.  Now  they  desired  a  better  country, 
&c.  Labor,  therefore,  to  enter,  &c.  Be 
diligent,  that  ye  may  be  found,  &c.  Travel 
to  it,  by  persevering  in  the  ways  of  piety. 
Go  from  strength  to  strength,  &c.  I  con- 
clude with  two  questions  : — 

1.  Who  are  the  expectants  of  these  glo- 
rious enjoyments  ?  Oh  !  rejoice  ;  go  on 
the  way  to  Zion  with  songs,  &c. 

2.  Who  will  now  set  out  on  this  heavenly 
pilgrimage?  There  need  be  no  exception. 
None  too  young — too  old,  &c.  ;  none  too 
unworthy,  &c.  We  are  journeying  to  the 
place,   &c. 


JACOB'S  VOW. 

"  And  Jacob  vowed  a  vow,  saying,  If  God  will 
be  with  me,  and  will  keep  me  in  this  way  that  I 
go,  and  will  give  me  bread  to  eat,  and  raiment  to 
put  on,  so  that  I  come  again  to  my  father's  house 
in  peace  ;  then  shall  the  Lord  be  my  God  :  and 
this  stone  which  I  have  set  for  a  pillar,  shall  be 
God's  house  ;  and  of  all  that  thou  shall  give  me, 
I  will  surely  give  the  tenth  unto  thee." — Gen. 
xxviii.  20-22. 

How  many  incidents  crowd  upon  us  in 
this  chapter  !  Isaac  dismisses  Jacob  that  he 
may  escape  the  wrath  of  his  brother  Esau. 
Having  received  the  paternal  prayer  and 
blessing,  he  departs  for  Padan-aram,  the 
residence  of  his  uncle  Laban.  After  the 
first  day's  journey,  he  proposes  a  resting- 
place  for  the  night.  His  bed  is  the  earth, 
his  pillow  a  stone,  his  curtains  the  out- 
stretched canopy  of  heaven.  The  scenes 
of  that  night  are  then  recorded,  the  vision  of 
the  ladder,  the  address  of  Deity,  and  the 
consoling  engagements  of  God  to  go  with 
him,  to  keep  him,  and  to  bring  him  again  to 
his  father's  land.  Then  we  have  the  hal- 
lowed exercises  of  the  morning,  "  he  rose 
early,"  &c.  verse  18  ;  afterwards  the  vow 
which  he  made,  "  And  Jacob  vowed,"  &c. 
Observe  the  vow  itself,  and  the  terms  of 
Jacob's  stipulation. 

I.  The  vow  itself.  A  vow  is  a  solemn 
engagement  made  with  another  ;  a  religious 
vow  is  such  an  engagement  made  with 
God.  Vows  should  relate  only  to  lawful 
things ;  they  should  be  made  with  great 
caution,  in  the  spirit  of  sincere  piety,  and 
with  prayer,  for  the  assistance  of  God's 
grace  to  perform  them.  Jacob's  vow  in- 
cluded three  things. 

1.  A    consecration   of  himself  to  God. 


"  The  Lord  shall  be  my  God,"  I  will  re- 
cognise  his  claims  upon  me,  I  will  obey  his 
commandments,  I  will  yield  all  the  homage 
of  my  mind,  the  affections  of  my  heart  ; 
he  shall  be  with  me,  and  to  me  the  supreme  ; 
I  will  have  no  other  gods  than  the  true  God. 
Pagans  have  their  imaginary  deities,  their 
idols  ;  the  wicked  worship,  some  one  thing 
and  some  another ;  one  gold  and  silver,  one 
pleasure,  another  Bacchus,  another  fame, 
&c.  But  how  vain,  how  foolish,  how 
impious,  how  ungrateful,  for  any  of  these 
to  be  our  God  !  He  who  made  us  should 
be  our  God,  he  who  preserves  us,  and  in 
whom  we  live,  &c.  ;  he  who  redeemed  us 
by  the  gift  of  his  Son,  he  who  will  be  our 
judge,  &c.,  should  be  our  God. 

2.  He  engaged  to  keep  a  memorial  of 
this  consecration.  "  And  this  stone,"  &c., 
see  verso  18.  As  a  remembrance  of  the 
place  of  audience,  no  doubt  his  after  devo- 
tions would  respect  that  pillar.  When  he 
returned  that  stone  should  be  the  memento, 
&c.  So,  our  consecration  to  God  should 
often  be  remembered,  in  our  daily  devo- 
tions, especially  on  the  Lord's  day,  in  his 
sanctuary,  more  particularly  at  the  Lord's 
table,  and  especially  on  such  days  as  this, 
when  we  again  enter  on  the  religious  du- 
ties of  another  year ;  at  any  rate  the  con- 
secration of  ourselves  to  God  must  not  be 
forgotten. 

3 .  A  devotion  of  a  part  of  his  substance 
to  holy  purposes.  "  And  of  all  that  thou 
shalt  give  me,"  &c.  He  recognises  God's 
agency,  does  not  refer  to  his  own  skill,  or 
toil,  or  success,  but  that  "  thou  shalt  give 
me'' — a  tenth  of  this  "  I  will  give  unto 
thee."  The  first  instance  of  this  is  record- 
ed of  Abraham,  Genesis  xiv.  18-20.  Af- 
terwards it  was  a  Jewish  rite,  for  the  sup- 
port of  the  priesthood  ;  but  as  the  priesthood 
passed  away  with  the  Levitical  economy, 
so  there  is  no  mention  of  tithes  in  connec- 
tion with  the  New  Testament  dispensation  ; 
but  the  principle  of  devoting  a  part  of  our 
substance  is  still  recognised,  and  is  essen- 
tial to  a  right  state  of  heart — it  is  called  a 
sacrifice — "  To  do  good  and  communicate, 
forget  not,"  &c.  Flow  can  we  do  it  ?  To 
the  Lord's  cause,  by  supporting  the  institu- 
tions of  religion  ;  and  also  to  the  Lord's 
poor — "  Whoso  giveth  to  the  poor  lendeth 
to  the  Lord."  God  claims  a  part  of  his 
gifts  to  us  for  these  purposes.  But  observe, 

II.  The  terms  of  Jacob's  stipulation. 
These  terms  are  strikingly  reasonable,  and 


THE  GOSPEL  VISION. 


175 


such  as  Jacob  could  urge  from  the  divine 
engagements  to  him,  verse  15, — the  divine 
presence,  divine  provision,  and  his  return 
to  his  father's  house. 

1.  The  divine  presence.  "If  God  will 
be  with  me."  Moses  fervently  desired  this, 
and  said,  "  If  thy  presence  go  not  with  us, 
carry  us  not  up  hence."  God's  gracious 
presence  is  necessary  to  our  guidance,  it  is 
not  in  man  who  walketh,  &c.  ;  necessary 
to  our  protection,  "Keep  me,"  &c.  If  God 
be  with  us  and  for  us,  who,  &c. — necessa- 
ry to  our  comfort. 

"  In  darkest  shades,  if  he  appear, 
My  dawning  is  begun,"  &c. 

This  alone  can  give  success  to  our  engage- 
ments, &c.  If  the  house  is  built  the  Lord 
must  build  it,  &c.     He  stipulated, 

2.  For  divine  provision.  Yet  see  how 
moderate,  bread  to  eat,  &c.  He  sought 
not  dainties  nor  luxuries,  but  necessaries 
only,  having  food  and  raiment,  &c.  Thus 
Christ's  prayer,  "  Give  us  this  day,"  &c. 
These  are  all  we  can  reasonably  and  right- 
ly enjoy ;  these  are  pledged,  "  Thy  bread 
shall  be  given,"  &c.  "  If  God  so  clothe 
the  grass  of  the  field,  &c.,  shall  he  not 
much  more  clothe  you."     He  stipulated, 

3.  For  his  return  to  his  father's  house. 
This  attachment  was  natural.  Now  all 
these  points  were  regarded  by  Jehovah  ;  he 
did  grant  Jacob  his  presence  and  kept  him, 
he  supplied  all  his  wants,  he  brought  him 
to  the  land  of  his  fathers,  and  that  too  in 
peace.  See  the  application  of  this  to  the 
Christian,  John  xiv.  1-4. 

APPLICATION. 

1.  Have  we  avoioed  ourselves  to  he  the 
Lord's  ?  If  not,  do  so  now,  this  service  ; 
if  so,  renew  the  vow. 

2.  God  will  sanctify  such  a  dedication, 
and  foil 010  it  with  his  blessing.  All  need- 
ful good  here — his  presence — bring  us  to 
his  own  house  and  glory. 


THE  GOSPEL  VISION. 

A    SABBATH     SCHOOL    SKETCH. 

"  And  the  Lord  answered  me  and  said,  Write 
the  vision,  and  make  it  plain  upon  tables,  that  he 
may  run  that  readeth  it." — Hab.  ii.  2. 

It  is  probable  that  Habakkuk  lived  in 
the  eventful  times  of  the  reign  of  Manas- 
seh,   or  when  that  monarch   was  carried 


captive  to  Babylon.  The  prophecy  is  one 
of  peculiar  grandeur  and  magnificence ; 
several  of  the  passages  are  of  unrivalled 
sublimity.  But  it  is  evident,  that  several 
of  his  predictions  had  reference  to  the  gos- 
pel dispensation,  and  the  establishment  of 
the  kingdom  of  Christ.  Verse  14  clearly 
points  to  the  glorious  establishment  of  the 
Saviour's  empire  in  our  world.  He  repre- 
sents himself  as  a  watchman,  he  declares 
his  purpose;  he  will  watch  to  see,  wait  till 
God  shall  speak  and  direct.  He  does  so. 
God  reveals  his  mind,  directs  the  prophet 
how  to  act.  From  the  quotation  of  the 
fourth  verse,  in  three  of  the  epistles  of  Paul, 
we  feel  justified  in  applying  the  whole  to 
the  revelation  which  God  has  given  us  in 
the  gospel  of  his  Son.  Observe,  then,  the 
nature,  the  form,  the  clearness,  and  the  de- 
signation of  the  gospel  revelation. 

I.  The  NATURE  OF  THE  GOSPEL  REVE- 
LATION. "  The  vision."  Something  which 
passeth  before  the  sight,  scenes  which  are 
representative  of  what  shall  hereafter  be 
realized.  Thus  Isaiah's  vision  of  the  glory 
of  God  in  the  celestial  temple,  Isaiah  vi.  1 ; 
thus  Ezekiel,  i.  1  ;  thus  the  scenes  de- 
scribed by  John  as  beheld  in  Patmos.  No^v» 
the  glorious  scenes  of  the  gospel  dispensa- 
tion passed  before  the  eyes  of  the  prophets. 
As  seers  they  were  allowed  to  behold  and 
proclaim  the  events  connected  with  the  re- 
demption of  our  world.  The  birth,  the 
mission,  the  life,  the  sorrows,  the  miracles, 
the  teachings,  the  sufferings,  the  death,  the 
resurrection,  and  the  glory  of  Christ,  were 
all  included  in  the  visions  of  prophecy. 
The  gospel  itself  is  a  vision,  to  which  the 
attention  of  mankind  is  to  be  directed.  It 
has  three  distinct  features,  and  in  each  of 
these  we  are  deeply  concerned.  Now  the 
gospel  revelation, 

1.  Is  a  divine  vision.  A  revelation  from 
God  ;  a  system  of  light,  emanating  from 
the  Sun  of  righteousness.  "  God,  who  com- 
manded the  light,"  &c.  The  gospel  bears 
its  divine  impress  on  it ;  it  has  the  mind  of 
God  in  it,  the  glory  of  God  round  about  it. 
Wherever  the  gospel  comes  it  may  be  said, 
"  Arise,  shine,"  &c. 

2.  It  is  a  vision  of  mercy.  Not  of  jus- 
tice, not  of  terror,  not  of  wrath.  Some  of 
the  visions  of  the  prophets  represented  the 
judgments  of  God.  Many  of  John's  visions 
were  of  this  awful  character.  In  the  gos- 
pel visions.  Deity  is  arrayed  in  the  habili- 
ments of  tenderness  and  mercy  ;  the  Father 


176 


SKETCHES  OF  SERMONS. 


appears  bending  over  his  lapsed  and  mise- 
rable creatures,  solicitous  for  their  salva- 
tion. The  Son  appears  as  the  Lamb  slain, 
bearing  away  the  guilt  of  the  world.  The 
Holy  Spirit  appears  in  the  form  of  a  dove, 
hovering  round  the  wretched  with  the  olive 
branch  of  love  and  peace.  Angels  appear 
intensely  delighted  ;  and  while  you  behold 
the  scene,  there  is  suddenly  heard,  in  heav- 
enly strains,  "  Glory  to  God  in  the  high- 
est," &c.  In  this  vision  is  written,  in 
burning,  indelible  characters,  "  God  so 
loved  the  world,"  &c. 

3.  It  is  a  vision  of  hope.  It  is  encom- 
passed with  the  word  of  promise  ;  it  is  illu- 
mined with  gracious  invitations  and  precious 
promises.  With  this  vision  is  lit  up  the 
whole  of  our  sepulchral  world  ;  a  vision  of 
hope  to  every  nation,  and  people,  and  tongue. 
Of  hope  to  every  sinner.  The  gospel  pro- 
claims a  ready  and  all-sufficient  Saviour  to 
every  child  of  man.     Notice, 

II.  The  form  and  character  of  the 
VISION,  "  Write  the  vision."  Now  in 
every  age  God  has  spoken  to  mankind.  He 
spake  to  our  first  parents,  to  Cain,  to  Noah, 
Abraham,  Jacob,  &c.  Now  all  these  com- 
munications were  precious.  But  it  was  the 
will  of  God,  for  the  benefit  of  all  the  world, 
that  these  visions  should  be  written. 

1.  Thus  the  revelations  of  God  would  be 
more  certain,  not  so  liable  to  be  lost  or  cor- 
rupted, &c. 

2.  More  permanent.  Written  and  de- 
posited with  the  church,  all  the  words  of 
God  might  be  preserved  and  handed  down 
from  parents  to  children,  and  from  genera- 
tion to  generation. 

3.  More  available.  In  this  way  the  sta- 
tutes of  God  can  be  carefully  consulted  and 
meditated  upon  ;  not  only  hear  it  in  the 
sanctuary,  but  study  it,  &c.,  at  home.  Yet 
how  vastly  more  valuable  has  the  written 
word  become  by  the  art  of  printing,  by 
which  myriads  of  copies  have  been  multi- 
plied, and  the  number  increased,  till  the 
earth  may  be  full  of  the  knowledge  of  the 
Lord,  &c.     Notice, 

III.  The  clear  and  intelligible  fea- 
tures OF  this  revelation.  "  Make  it 
plain,"  that  is,  easy  to  be  understood.  How 
necessary  this  to  the  unlearned,  to  the  di- 
versified capacities  of  children,  to  those 
who  only  begin  to  reflect  in  old  age  !  Now 
the  Bible  does  contain  scenes  of  overwhelm- 
ing grandeur,  depths  fathomless,  heights  of 
celestial  infinitude.     But  the  gospel  vision 


is  plain ;  look  at  the  discourses  of  Jesus, 
his  parables,  prodigal  son,  lost  sheep,  good 
Samaritan,  the  sower  and  seed.  Look  at 
the  commands  of  the  gospel,  at  the  invita- 
tions, promises.  Hence  the  common  peo- 
ple heard  Christ  gladly.  The  way  of  sal- 
vation, how  plainly  written  ;  like  a  royal 
highway,  leading  from  one  city  to  another, 
so  that  a  wayfaring  man,  though  a  fool,  may 
not  err.  The  folly  and  sin  of  ambiguous 
preaching  ;  "  Make  it  plain,"  do  not  mysti- 
fy or  embellish,  so  as  to  perple.x,  &c. 

IV.  The  design  of  this  revelation. 
"That  he  may  run,"  &c.  This  passage 
is  seldom  quoted  right,  generally  supposed 
to  read,  "  That  he  that  runs  may  read," 
&c.,  they  put  the  running  first.  Now 
the  gospel  never  will  save  man,  if  he  re- 
mains in  a  heedless,  inconsiderate  state, 
&;c.;  it  must  be  heard  or  read  with  atten- 
tion. And  it  is  to  be  so  plain,  that  when  a 
man  hears  or  reads  it,  he  may  see  the  way 
so  clearly  as  to  run  in  it.  Now  the  great 
end  of  revelation  is  experimental,  practical 
religion.  Thus  the  cross  is  to  be  lifted  up,  i 
that  men  may  see  and  be  saved  ;  thus  the] 
pathioay  to  bliss  and  glory,  that  men  may! 
run  in  it,  and  be  guided  to  eternal  life  ;| 
thus  the  name  of  the  Lord  is  to  be  made! 
known  as  a  strong  tower,  that  they  may! 
run  into  it  and  be  saved  ;  thus  the  ways  toj 
the  city  of  refuge  were  wide  and  plain,  that! 
the  manslayer  might  escape  the  avenger  of  I 
blood.  For  this  we  preach,  that  you  may] 
be  saved.  This  is  the  one  end  of  the  gospel,! 
the  great  design.     Learn, 

1.  How  thankful  %oe  should  he  for  the  gos- 
pel. Where  there  is  no  vision  the  peoplel 
perish,  &c.  We  could  better  spare  the 
stars  and  the  moon,  yea,  and  the  sun,  and 
live  out  a  few  years  in  darkness,  than  be 
deprived  of  the  Sun  of  righteousness.  How 
sweet  and  precious  is  light,  but  especially 
the  light  of  the  gospel  ! 

2.  Is  the  great  end  answered  in  all  present? 
Have  you  received  and  obeyed  the  gospel  ? 
Does  its  light  illuminate  you  ?  Are  you  the 
children  of  the  day  1  Is  your  path  bright? 
Do  you  run  cheerfully  and  gladly  ?  Do 
you  prefer  it  in  your  hearts  ?  This  is  the 
season  of  exercise  and  hope.  We  should 
run.  Blessings  so  precious,  life  so  short, 
opportunities  so  uncertain. 

3.  Sabbath  school  teachers.  Be  admon- 
ished and  directed  by  the  text.  Write  the 
vision  on  the  understandings,  memories,  and 
hearts  of  your  children.     Be  plain,  be  ear- 


THE  SAINTS'  AMPLE  PROVISION. 


177 


nest,  repeat,  &;c.  You  are  not  to  be  satis- 
fied till  they  run.  But  then  you  must  al- 
lure ;  draw  them  after  you,  not  stand  and 
point,  but  say,  "  Come  with  us,"  &c.  Who 
does  not  see  the  necessity  of  all  this  for  the 
young  ?  Who  can  tell  the  share  these 
schools  have  had  in  altering  the  mental  and 
moral  aspect  of  our  country  ?  I  commend 
this  subject  to  the  children,  to  the  parents, 
especially  to  the  church  of  God. 


THE  SAINTS'  AMPLE  PROVISION. 

"  But  my  God  shall  supply  all  your  need  ac- 
cording to  his  riches  in  glory  by  Christ  Jesus." — 
Phil.  iv.  19. 

"  Godliness,"  says  the  apostle,  "  is  pro- 
fitabte  unto  all  things,"  &c.  It  not  only 
interests  us  in  the  spiritual  blessings  of  di- 
vine grace,  but  secures  to  us  all  the  favors 
of  a  benign  providence,  and  in  the  world  to 
come  introduces  us  to  life  everlasting. — 
"Seek  ye  first  the  kingdom  of  God,"  &c. 
True  religion  requires  that  we  trust  God 
in  all  things.  We  are  to  trust  in  him  for- 
ever, for  in  the  Lord  Jehovah  is  everlasting 
strength.  Few  passages  contain  more  com- 
fort than  the  one  we  have  selected  for  our 
text — "  But  my  God  shall  supply  all,"  &;c. 
Notice, 

I.  The  nature  of  the  supply  promised. 
Now  this  is  to  meet  our  need,  our  exigency, 
and  misery.  Now  need  and  wishes  may  be 
very  different.  Need  and  supposed  wants 
may  be  very  dissimilar.  We  may  wish, 
and  imagine  we  want  things  which  would 
be  injurious,  &c.  God  supplied  all  the 
need  of  the  Israelites  in  the  desert,  but  not 
all  they  craved  and  murmured  for.  Be- 
tween need  and  wishes,  there  is  often  almost 
an  infinite  disparity.  Real  necessities  are 
very  limited,  but  wishes  may  be  endlessly 
multiplied.  Now  a  Christian's  need  in- 
cludes, 

1.  Sufficiency  of  ietnporal  good.  David 
said,  "  The  Lord  is  my  sliepherd,"  &c. 
"  They  that  seek  the  Lord,"  &c.  "  Their 
bread  shall  be  given,"  dkc,  Matt.  vi.  25, 
33.  Now  this  also  includes  all  good  to  our 
persons  and  dwellings.  "  There  shall  no 
evil  befall  thee,"  &c.,  Psalm  xci.  1,  <fec. 
"  No  weapon  that  is  formed  against  thee 
shall  prosper,"  «fec. 

2.  Supply  of  spiritual  blessings.  Our 
souls  have  their  wants,  &c.  We  need  spi- 
ritual  bread  and  spiritual  raiment.     We 

23 


need  light,  and  power,  and  help.  We  need 
protection,  support,  and  comfort.  We  need 
grace  every  moment  to  aid,  and  keep,  and 
sanctify,  &c.  This  supply  extends  to  all 
your  need,  and  it  shall  be  seasonable, — 
suitable, — ample, — and  everlasting.  "He 
will  give  grace  to  help,"  &c.  "My  grace 
is  sufficient,"  &;c. 

II.  The  author  of  this  supply.  "  My 
God,"  &c.     Just  think, 

1.  Of  his  exhaustless  resources.  "Riches 
of  his  glory."  He  possesses  all  things,  the 
universe  is  his.  The  sea,  and  the  dry  land, 
— earth  and  heaven.  How  vast  his  terri- 
tories !  How  boundless  his  domain  !  Never 
diminished.  We  have  two  symbols,  the 
sun  and  the  ocean.  Both  have  met  the  de- 
sign of  their  great  originator  through  all 
ages.  God  is  the  same  throughout  all  gen- 
erations.    Then  think, 

2.  Of  his  infallible  knowledge.  He  knows 
all  your  need.  He  has  numbered  all  your 
hairs.  All  your  condition  is  before  him. 
He  sees  you  every  moment.  Can  never 
be  mistaken.  Wherever  you  are,  your 
Father's  watchful  eye  is  over  you.     Think. 

3.  Of  his  infinite  goodness .  "He  is  good, 
and  his  tender  mercies,"  &c.  He  supplies 
the  beasts,  insects,  &c.  All  nature.  His  ene- 
mies. "  Causeth  his  sun,"  &c.  Contrast  him 
with  your  fathers,  and  if  they  know  how  to 
give  good  gifts,  &c.  Especially  think  of  his 
love  in  the  gift  of  Jesus.  "  And  if  God 
spared  not  his  own  Son,"  &c.     Notice, 

III.  The  medium  of  this  supply.  "  By 
Christ  Jesus."  Christ  is  the  head  of  his 
people,  and  all  vitality,  and  all  commu- 
nion, flow  to  them  from  him.  Our  supplies 
are, 

1.  By  inrtue  of  his  merits.  Sin  cut  off 
the  connection  between  God  and  man. 
Christ  opened  it.  By  his  obedient  life,  and 
death,  he  opened  a  channel  for  the  love  and 
favor  of  God.  Our  life,  and  all  its  bene- 
fits ;  earth,  and  all  its  blessings.  Heaven 
and  all  its  glories  come  to  us  entirely  and 
exclusively  through  Christ  Jesus. 

2.  Through  the  influence  of  his  interces- 
sion. "  God  hatli  exalted  him,"  &c.  "  He 
hath  a.scended  on  high,"  &c.  His  gracious 
advocacy  averts  wrath,  postpones  judgment, 
secures  divine  long-suffering,  keeps  mer- 
cies flowing.  He  makes  known  all  the 
wants  of  his  people,  presents  all  their  peti- 
tions, and  pleads  their  cause  constantly. 
All  our  benefits  are  through  Christ  Jesus. 

3.  Spiritual  siipplies  are  in   connection 


178 


SKETCHES  OF  SERMONS. 


with  our  union  to  Christ  Jesus.  "  I  am  the 
vine,"  &c.,  John  xv.  1,  5 ;  see  also  John 
vii.  37,  39.  As  Christ  is  one  with  the  Fa- 
ther, so  we  must  be  one  with  Christ,  we  in 
him,  and  he  in  us,  and  thus  all  our  supplies 
will  be  by  Christ  Jesus. 

APPLICATION. 

1.  What  comfort  the  text  contains  for  all 
the  people  of  God/  "  God  supplies  all  our 
need,  will  do  it,  out  of  his  riches,"  &;c. 
Not  according  to  our  merit,  but  by  Christ 
Jesus. 

2.  By  humble  and  believing  prayer  this 
supply  is  obtained.  "  Be  careful  for  noth- 
ing," &c.  "Ask,  and  it  shall  be  given 
you."  ' 

3.  This  supply  demands  our  hearty  and 
unceasing  praises.  Should  we  not  in  every 
thing  give  thanks  ?  Oh,  praise  the  Lord, 
for  he  is  good,  &c. 

4.  Invite  the  sinner  to  receive  God^s  par- 
doning and  renewing  grace.  "  Let  the  wick- 
ed forsake  his  way,"  &c. 


GOD  THE   SHIELD  AND  THE  REWARD 
OF   HIS   PEOPLE. 

"  After  these  tilings  the  word  of  the  Lord  came 
unto  Abraham  in  a  vision,  saying,  Fear  not,  Abra- 
ham ;  I  am  thy  shield,  and  thy  exceeding  great 
reward." — Gen.  xv.  1. 

God  is  every  thing  to  his  people  that  they 
■need.  Hence  the  representations  he  has 
given  of  himself  are  just  adapted  to  the  va- 
rious circumstances  and  conditions  of  his 
saints.  Poor,  he  is  the  fulness  of  their  sup- 
ply. Weak,  he  is  their  almighty  strength. 
Ignorant,  he  is  their  fountain  of  wisdom 
and  knowledge.  Their  inability  is  met  by 
his  sufficiency — their  guilt  by  his  mercy, 
— their  unworthiness  by  his  grace.  Are 
they  soldiers — he  is  the  captain  of  their 
salvation.  Travellers — he  is  their  guard 
and  guide ;  children — he  is  their  Father  and 
God.  Abraham  had  just  been  in  conflict 
with  the  four  kings,  and  God  had  given  the 
victory  into  his  hands.  It  is  probable  his 
mind  was  agitated  by  the  events  of  the 
warfare.  How  desirable,  how  seasonable, 
then,  was  consolation  and  peace  !  That  was 
afforded  him  by  the  address  of  God  in  the 
text.  "  Fear  not,"  (fee.  Observe  the  peril 
supposed,  the  counsel  offered,  and  the  prom- 
ise given. 


I.  The  peril  supposed.  Fear  is  the 
feeling  excited  by  the  approach  of  suffering 
or  danger.  Abraham  might  justly  appre- 
hend this.  The  Christian  life  is  exposed 
to  this  ;  our  dangers  are  the  repeated  topics 
of  this  blessed  book.  There  are  three 
sources  of  spiritual  peril. 

1.  From  the  powers  of  darkness.  Hosts 
of  the  fallen  angels  are  engaged  in  waging 
war  with  the  saints.  Hell  is  arrayed  against 
the  church,  and  against  each  member  of 
the  church.  To  this  end  there  are  strata- 
gems of  allurements.  Satan's  wiles,  his 
devices,  his  snares.  Thus  he  ruined  the 
first  human  pair,  and  since  then  countless 
myriads.  His  fierce  attacks — horrid  temp- 
tations, the  fiery  darts  of  the  devil.  When 
he  labors  to  darken,  to  confuse,  to  distract, 
to  incite  the  passions,  to  lift  up  to  daring 
presumption,  or  sink  into  despair. 

2.  Fromthe  influence  of  the  wicked.  Their 
smiles,  friendship,  truce  with  God  and  re- 
ligion ;  or,  their  persecuting  attacks,  scoffs, 
ridicule,  envy,  hate,  violence,  &c.  Now 
in  some  of  these  forms  we  shall  assuredly 
meet  with  peril  from  the  men  of  the  world. 
We  cannot  evade  or  avoid  it. 

3.  From  the  weakness  and  infirmities  of 
our  own  hearts.  Here  extra  vigilance  is 
indispensable,  were  we  even  arrayed  in  ori- 
ginal purity,  or  were  we  established  by 
lofty  spiritual  attainments.  But  alas  !  our 
leanness,  our  weakness,  &c.  The  unsub- 
dued foes  within — much  for  Satan  to  take 
advantage  of — much  to  be  influenced  by 
the  world.  Well  may  alarm  take  posses- 
sion— well  may  dread  often  surprise,  or 
fear  dishearten.     Consider, 

II.  The  counsel  proposed.  "  Fear  not." 
It  cannot  mean,  be  not  solicitous,  or  be  not 
vigilant ;  but,  be  not  the  victim  of  despon- 
dency— of  afflictive  fears.  Be  not  discour- 
aged, but  be  strong,  magnanimous.  Be 
of  good  courage. 

1.  Fear  not  so  as  to  he  robbed  of  your 
confort.  Fear  will  do  this.  Enjoyment 
and  apprehension  of  danger,  are  incompati- 
ble. Tranquillity  and  comfort  are  wedded 
together.  To  lie  down  in  peace  is  impos- 
sible, with  great  internal  anxiety.  It  is  the 
will  of  God  that  we  should  have  an  undis- 
turbed rest  and  peace  by  the  Holy  Ghost. 

2.  Fear  not  so  as  to  give  advantage  to  your 
enemies.  Fear  paralyzes — hands  hangdown 
— knees  tremble — heart  fails  —  the  foe 
rushes  in,  and  the  victory  is  easily  attained. 
Ours  ought  to  be  the  language  of  old,  "  I 


MUTUAL  SYMPATHY. 


179 


will  not  fear  what  man,"  &c.  "  In  the 
name  of  God  I  will  do  valiantly." 

3.  Fear  not  so  as  to  neglect  the  means  of 
safety.  Fear  confuses,  and  prudential 
means  of  security  are  forgotten.  Reading 
the  word  is  one,  hearing  the  gospel  is  ano- 
ther, meditation  and  prayer  are  other 
means,  exercise  of  faith,  &lc.  Now  if  we 
neglect  these  through  fear,  the  enemy  must 
prevail.  If  we  fight,  we  conquer  ;  but  if  we 
neglect  to  do  so,  we  are  overcome.  Observe, 

III.  The  declaratory  promise  given. 
For  so  it  may  be  regarded.  "  I  am  thy 
shield." 

1 .  God  is  the  shield  of  his  people.  This 
is  often  presented  to  us  in  the  word,  very 
often  repeated,  and  doubtless  intentionally 
so.  We  need  it.  Shield,  a  defen^ve  piece 
of  armor,  by  which  the  warrior  wards  off 
the  strokes  or  darts  of  the  enemy.  God  is 
this  to  his  people,  their  defence.  He  is  the 
shield  of  all  they  are  or  have  ;  soul,  body, 
family,  estate.  He  is  their  shield  always  ; 
God  omnipresent,  never  far  off;  round 
about  at  all  times.  Effectual  shield,  nothing 
can  destroy  it.  "  If  God  be  for  us,"  &c. 
"  He  that  is  for  us,  is  more,"  &c.  Un- 
changeable shield.  In  life,  sickness,  death. 
Every  instant,  no  variableness,  &c.  Think 
of  such  a  shield,  and  then  ask  if  fear  is  not 
unnecessary, 

2.  He  will  he  their  reward.  Or  "  great- 
ly" reward  them.  Constancy,  perseve- 
rance, and  fidelity,  God  will  reward.  The 
racer  shall  have  the  garland — the  victor 
the  crown.  "  Be  thou  faithful,"  &c.  But 
there  is  a  rich  sublimity  about  the  text. 
"  God  will  be  their  reward."  His  love — 
his  goodness — his  peace — his  smile.  In 
God  is  all  enjoyment,  and  this  shall  be  ours. 
It  must  therefore  be  great ;  as  great  as  the 
Godhead.  As  vast,  as  high,  as  profound, 
as  comprehensive  as  the  Deity.  "  Exceed- 
ing" great.  Exceeding  all  we  can  deserve, 
or  desire,  or  speak,  or  think.  See  that 
splendid  passage,  Eph.  iii.  20.  Then  it 
will  exceed  all  time,  and  run  parallel  u'ith 
eternity  itself  What  a  promise,  what 
bliss,  &c. 

APPLICATION. 

1.  Our  subject  belongs  to  the  children  of 
God.  To  each  and  all.  Oh  take  it,  make 
it  your  own  ;  let  it  be  your  beam  of  joy — 
your  stream  of  comfort. 

2.  The  sinner  has  every  thing  to  fear. 
God  as  judge — as  avenger,  &c. 


3.  Let  the  penitent  lay  hold  of  God's 
strength  and  live.  He  will  say,  Fear  not,  I 
have  blotted  out,  &c. 


MUTUAL  SYMPATHY. 

"  Bear  ye  one  another's  burdens,  and  so  fulfil 
the  law  of  Christ." — Gal.  vi.  2. 

The  Christian  religion  is  full  of  glory  to 
God,  and  full  of  good-will  to  man.  True 
religion  is  heavenly  in  its  origin,  and  equal- 
ly heavenly  in  its  tendency.  Like  that 
stream  which  rises  first  collected  from  the 
ocean  by  the  magnetical  water-spout,  then 
borne  on  the  wings  of  the  wind  to  some  dis- 
tant part,  and  after  having  descended  in  rain 
upon  the  earth  and  run  in  streams  until 
having  gained  the  channel  of  the  river,  it 
is  on  its  passage  again  to  its  native  ocean. 
But  do  you  not  perceive  that  in  thus  re- 
tiring to  its  native  ocean,  it  has  fertilized 
the  thirsty  earth,  and  thus  has  been  ren- 
dered a  blessing  both  to  man  and  beast;  so 
true  religion  while  it  descends  from  heaven 
and  leads  to  heaven,  yet  it  makes  the  Chris- 
tian a  blessing  to  every  sphere  in  which  he 
may  move  in  the  world.  After  God  bless- 
es a  man  he  always  makes  him  a  blessing. 
Amons  the  ranjje  of  benevolent  Christian 
duties,  is  the  one  in  the  text,  "  Bear  one 
another's  burdens,"  &z.c. 

I.  The  burdens  our  Christian  friends 

MAY  BE  called  TO  BEAR,  AND  HOW  WE  MAY 

ASSIST  THEM.  The  figure  is  a  very  plain 
and  simple  one.  A  man  has  a  very  op- 
pressive load,  he  can  scarcely  stand  beneath 
it,  his  condition  and  grievance  attract  our 
attention,  we  run  to  his  relief  and  raise  one 
end,  and  then  the  man  is  relieved  and  able 
to  bear  the  rest  without  pain.  Supposing 
you  saw  a  person  in  these  circumstances, 
would  not  common  humanity  induce  you  to 
help  ?  Then  "  bear  ye  one  another's  bur- 
dens," &c.  Let  us  see  the  burdens  our 
Christian  friends  may  be  called  to  bear,  &c. 
1 .  They  may  be  called  to  bear  the  burden 
of  poverty,  and  we  should  give  them  all  the 
aid  in  our  power.  Every  age  and  country, 
and  dispensation,  has  had  its  poor.  Under 
the  law  God  made  express  provision  for 
them.  The  vast  majority  of  believers  are 
poor.  There  must  be  therefore  a  great 
deal  of  suffering  amongst  the  poor  in  the 
church  of  Christ.  We  shall  see  how  this 
is  to  be  met,  1  Cor.  xvi.  1,  2  ;  Acts  ii.  44, 


1«0 


SKETCHES  OF  SERMONS, 


&c.     This  is  also  spoken  of  by  John,   1 
John  iii.  17. 

2.  They  may  he  called  to  hear  the  burden 
of  sickness,  and  they  should  have  our  sympa- 
thy and  prayers.  None  can  take  away  the 
pain,  but,  oh,  how  sympathy  lightens  the 
load — how  friendly  countenances  illumine 
the  darkness— how  friendly  hands  impart 
as  it  were  fresh  courage  and  hope  !  Then 
to  feel  that  while  we  are  at  the  throne  of 
grace,  our  Christian  friends  are  there,  there 
saying,  "Lord,  bless  our  afflicted  friend," 
&c.  Why  we  feel  that  the  affliction  will 
terminate  rightly.  "  The  fervent  effectual 
prayer,"  &c.  To  have  the  great  Advo- 
cate in  heaven,  and  so  many  advocates  on 
earth,  *&c.  James  expressly  says,  that 
"  the  prayer  of  faith  shall  save  the  sick," 
&c. 

3.  They  may  be  called  to  bear  the  burden 
of  reproach,  and  we  must  assist  them  by  our 
countenance  and  support.  Christ  has  de- 
clared, that  they  that  will  live  godly  must 
suffer  persecution.  The  psalmist  exclaim- 
ed, "  Reproach  hath  broken  my  heart."  An 
ungodly  world  will  speak  all  manner  of 
evil,  &c.  And  sometimes  these  creep  into 
the  church,  wolves  in  sheep's  clothing — 
vicious  serpents,  of  the  brood  of  the  devil 
— busy-bodies,  tale-bearers,  railers,  false 
speakers.  And  then  the  scene  spoken  of 
by  James  is  realized,  see  James  iii.  6.  Now 
we  are  bound  to  be  jealous  for  the  Christian 
reputation  of  every  brother  and  sister.  Si- 
lence when  they  are  maligned  is  criminal, 
and  the  heart  that  is  wounded  with  the 
poisoned  arrows  of  slander  ought  to  be  en- 
couraged, and  bound  up,  and  comforted. 

4.  They  may  labor  under  the  burden  of 
sin,  and  then  must  we  labor  for  their  spiritual 
restoration.  See  v.  1.  See  1  John  v.  16. 
The  Lord  by  Moses  has  told  us  what  we 
are  to  do,  J^ev.  xix.  17.  "  Thou  shalt  not 
hate,"  &c.  Oh,  how  many  have  been 
driven  from  the  church  by  the  unfriendly 
course  adopted  by  their  brethren,  and  have 
at  last  sunk  into  apostacy,  saying,  "  No 
man  careth  for  my  soul !"  How  did  Jesus 
act  with  regard  to  his  disciples  who  fled- — 
with  Peter,  &c.  How  does  a  father  act 
with  his  frail  children  ?  How  do  we  act 
with  the  diseased  members  of  our  bodies, 
&c.  "  Brethren,  if  any  man  do  err  from 
the  truth,"  &;c.,  James  v.  19. 

n.  The  motive  assigned.  "  And  thus 
fulfil,"  dsc.  The  Christian  Law  is  one  of 
"  love."     This  is  the  royal  law,  it  compre- 


hends all  others — bears  every  thing  else 
with  it.  There  are  many  reasons  why  we 
should  fulfil  this  law. 

1.  Obedience  to  Christ.  We  call  Christ. 
Master  ;  but  why,  if  we  do  not  the  things 
he  has  commanded  ? 

2.  It  will  tend  to  conform  us  to  the  mind 
of  Jesus.  "  Behold  my  servant,"  &c.  "He 
shall  not  break,"  &c.  He  went  about 
bearing  the  burdens  of  the  sons  and  daugh- 
ters of  misery.  Giving  the  multitudes 
food — sick,  health — family  of  Bethany, 
sympathy,  &c. 

3.  It  will  make  us  exceedingly  happy. 
God  will  smile — Jesus  bless — the  spirit  en- 
rich— conscience  approve.  Heaven  in  the 
soul. 

4.  We  may  look  for  others  to  aid  us  if 
placed  in  similar  circumstances.  "  Blessed 
are  the  merciful,"  &c.  But  he  that  show- 
eth  no  mercy  shall  have  judgment  without 
mercy.     "  For  a  good  man,"  &c. 

5.  Christ  will  superabundantly  reward  us 
at  the  last  day.  Christ  is  one  with  all  his 
members.  "  Head  over  all,"  &;c.  Feel- 
ing all  the  evil  and  all  the  good  done  to 
every  saint. 

APPLICATION. 

1.  Our  subject  reproves  the  unfeeling 
and  selfish.  2.  Let  it  excite  to  compassion 
and  benevolence. 


MODERATION  IN  GRIEF. 

"  And  they  that  weep,  as  though  they  wept 
not." — 1  Cor.  vii.  30. 

The  apostle  has  been  treating  at  large 
on  the  advantages  and  disadvantages  of  the 
married  life,  during  the  state  of  the  church's 
trial,  and  also  giving  full  directions  for  the 
right  development  of  the  relative  duties, 
especially  where  the  husband  or  wife  might 
be  an  unbeliever.  In  the  midst  of  his  dis- 
course he  suddenly  breaks  forth  in  this 
abrupt  yet  powerful  address.  "  But  this  I 
say,"  &c.  Our  sojourn  here  will  at  most 
be  but  transitory.  No  condition  or  rela- 
tionship in  life  should  cause  us  to  forget  the 
brevity  of  life,  the  evanescence  of  time,  and 
from  this  we  should  cultivate  a  constant 
moderation  of  spirit  in  all  the  engagements 
and  conditions  in  which  we  may  be  placed. 
While  we  affectionately  discharge  the  du- 
ties of  the  domestic  circle,  let  us  remember 


MODERATION  IN  GRIEF. 


tM 


how  liable  this  scene  is  to  change,  and 
therefore,  "  let  those  who  have  wives,"  &c. 
Then  he  proceeds  to  the  sorrows  of  life, 
and  says,  "  and  they  that  weep,"  &c.  Ob- 
serve, 

I.  The  sorrow  supposed.     And, 

II.  The  spirit  recommended. 

I.  The  sorrow  supposed.  "  And  they 
that  weep,"  &c.  By  the  entrance  of  sin, 
the  whole  creation  is  burdened  with  grief 
and  suffering.  Man  born  to  sorrow — the 
world  is  one  wilderness  of  anxiety — one 
valley  of  tears.  The  sources  of  sorrow  are 
innumerable.  We  are  vulnerable  at  all 
points — exposed  in  all  situations.  Perhaps 
we  may  look  at  three  or  four  classes  of 
sorrow. 

1.  Personal.  From  bodily  affliction,  pain, 
and  languishing.  Many  persons  scarcely 
know  what  it  is  to  enjoy  a  day's  health,  a 
day's  physical  enjoyment.  Weakly  frames 
affected  by  every  change  of  the  weather. 

2.  Domestic.  Sorrow  from  our  families 
and  connections  in  life.  Our  house  not 
with  God  as  we  could  desire.  Unbelieving, 
irreligious  children,  &c.  Domestic  af- 
fliction— domestic  bereavements — domestic 
strife.     Or  our  sorrows  may  be, 

3.  Secular.  Those  which  arise  from  the 
affairs  of  life.  From  business  distractions, 
losses  and  disappointments.  Even  the  pious, 
with  all  prudence  and  care,  are  often  thus 
circumstanced.     Or  the  sorrow  may  be, 

4.  Spiritual.  From  a  sense  of  our  own 
barrenness,  weakness,  infirmities,  sins. 
From  a  deep  concern  for  those  around  us. 
Solicitude  for  the  church — for  the  neigh- 
borhood— for  the  world.  Think  of  these 
four  channels  of  grief,  &c.  And  ob- 
serve, 

II.  The  spirit  recommended.  Now 
mark,  it  is  not  to  refrain  from  weeping — 
does  not  pronounce  it  sinful  ;  tears  are  as 
natural  and  proper  as  our  joys  and  songs. 
Weeping  has  been  sanctified  by  the  tears 
of  prophets  and  apostles,  and  by  the  tears 
of  the  anointed  of  God  ;  for  Jesus  wept. 
Religion  is  not  to  harden,  to  render  us  cal- 
lous, to  make  men  Stoics.  It  produces 
tenderness,  renders  sensibility  more  exqui- 
site, &c.  But  whatever  may  be  the  occa- 
sion of  our  sorrow,  our  weeping  should  be 
moderate,  even  as  though  we  wept  not. 
Let  us  ascertain  when, 

1 .  Our  sorrow  may  he  deemed  excessive 
and  immoderate. 


(1.)  When  it  prevents  the  discharge  of 
the  duties  of  life.  When  persons  sit  down 
to  mourn,  and  forget  the  claims  of  their 
friends,  and  of  society,  on  their  labors  and 
attentions. 

(2.)  When  it  causes  us  to  neglect  the 
means  of  grace,  to  neglect  the  Bible,  the 
house  of  God,  Christian  conversation,  prayer, 
&c. 

(3.)  When  it  eclipses  our  mercies,  and 
when  we  neglect  to  acknowledge  the  bless- 
ings which  remain.  The  mind  dwelling 
only  on  the  troubles  and  afflictions,  and 
not  remembering  the  blessings  which  are 
continued  to  us. 

(4.)  When  we  murmur  and  bitterly 
complain.  Exhibiting  an  unresigned  spirit. 
Reflecting  perhaps  on  God. 

(5.)  When  we  refuse  to  be  comforted, 
and  allow  sorrow,  like  a  disease,  to  prey  on 
the  mind.  Injure  our  health,  blighting  all 
our  affections,  &c.  Drowning  our  com- 
forts, &c.  Now  in  all  these  instances  the 
sorrow  is  immoderate,  injurious,  and  of- 
fensive to  God.     Let  us  inquire, 

2.  Why  our  sorrows  should  le  moderate. 
"  Or  weep  as  though,"  &c. 

(1.)  On  account  of  the  number  and  value 
of  the  blessings  which  we  have  received. 
Our  blessings  have  been  countless — daily 
loaded.  Days  of  health — of  enjoyment — 
of  happiness,  &c.  Are  these  to  go  for  no- 
thing ?  "  Shall  we  receive  good  at  the 
hands  of  the  Lord,"  &c.  A  reckoning  and 
survey  of  these  should  ever  mitigate  our 
grief,  and  brighten  the  darkest  scenes  of 
sorrow  and  trouble. 

(2.)  On  account  of  the  overruling  pro- 
vidence which  has  to  do  with  all  our 
crosses.  Many  of  our  griefs  are  directly 
from  the  Lord.  His  appointments,  his 
chastisements ;  the  rest  are  permitted  and 
allowed  for  wise  purposes,  &c.  To  weep 
excessively  is  to  reflect  on  God — to  impugn 
God— to  be  dissatisfied,  &c.  Now  are  not 
all  his  ways  wise,  righteous,  and  good  ? 
Then  surely  we  should  weep  as  though  we 
wept  not. 

(3.)  On  account  of  our  deserts,  which 
God  in  mercy  does  not  reward.  Let  us 
look  at  our  troubles,  how  numerous,  heavy, 
deep,  keen,  &c.  But  look  at  your  sins. 
Examine  your  claims,  think  how  it  might 
have  been  with  you,  then  ask,  "  Why  should 
a  living  man  complain  ?"  "  The  Lord 
hath  not  dealt  with  us,"  &c.  "  It  is  of  the 
Lord's  mercies,"  &c. 


182 


SKETCHES  OF  SERMONS. 


(4.)  On  account  of  the  pernicious  influ- 
ence of  excessive  sorrow  on  the  interests  of 
religion.  Consider  that  we  profess  religion 
is  to  sustain,  to  cheer,  to  invigorate.  But 
if  we  sorrow  even  as  others,  then  religion  is 
dishonored,  and  inquirers  after  it  discou- 
raged. The  history  of  Christianity  has 
fully  exemplified  the  efficacy  of  the  grace 
of  God  to  sustain  and  comfort.  Look  at 
the  statement,  2  Cor.  iv.  8,  &c.  Now  ex- 
cessive grief  blights  the  graces,  and  is  pes- 
tiferous to  all  the  holy  emotions  of  internal 
piety. 

(5.)  On  account  of  the  transitoriness  of 
all  the  afflictions  of  this  life.  "Affliction 
endureth  but  for  a  night,"  &c.  But  mo- 
mentary. Our  sorrows  are  like  passing 
clouds,  flitting,  and  transient.  Then  let 
us  weep  as  though,  &c. 

APPLICATION. 

1.  To  contend  with  the  troubles  of  this 
life,  divine  grace  is  pledged  and  provided. 
God's  grace  is  sufficient  for  us  under  all 
circumstances,  &c.  God  is  our  refuge  and 
strength,  &c. 

2.  Have  you  all  wept  on  account  of  sin  ? 
This  should  be  deep  and  influential,  work- 
ing repentance  unto  life,  &c. 

3.  Let  us  contemplate  that  bright  world, 
where  God  shall  wipe  away  all  tears,  &c. 


MODERATION  IN  JOY. 

"  And  they  that  rejoice  as  though  they  rejoiced 
not." — 1  Cor.  vii.  30. 

We  have  previously  considered  the  im- 
portance of  moderation  in  the  sorrows  of 
life.  It  is  possible  to  run  into  the  other  ex- 
treme ;  to  be  indifferent  to  the  prudential 
lessons  which  trouble  should  teach  us ;  to 
be  reckless  of  all  events ;  to  sink  into  a 
state  of  apathy,  &c.  ;  or,  it  is  possible  to 
cherish  a  volatile  spirit,  and  to  aim  at  hila- 
rity of  heart,  when  there  ought  to  be  seri- 
ousness  and  reflection.  Joy  is  proper  and 
desirable,  in  its  season.  It  is  as  the  sun- 
shine of  the  mind  ;  but  it  may  be  exces- 
sive, and  thus  be  baneful  in  its  effects. 
We  should  rejoice,  therefore,  as  though  we 
rejoiced  not ;  or  in  the  language  of  holy 
writ,  "  Rejoice  with  trembling." 

I.  Let  us  contemplate  legitimate 
Christian  rejoicing. 


II.  Show  the  principles  by  which  it 

SHOULD  BE  regulated. 

I.  Let  us  contemplate  legitimate 
Christian  rejoicing.  "  They  that  re- 
joice," &;c.     Now  observe, 

1.  The  Christian  is  called  to  rejoice. 
Therefore  it  becomes  one  of  the  dignified 
privileges  of  the  Christian's  life — a  kind  of 
holy  duty.  This  is  repeatedly  impressed 
upon  us,  &c.  It  is  urged,  that  we  should 
rejoice  in  the  Lord,  and  again  rejoice,  &c. 
"  Rejoice  evermore,"  &c.  "  Be  glad  in 
the  Lord,  and  rejoice,  ye  righteous,  and 
shout  for  joy,  all  ye  that  are  upright  in 
heart."  There  are  many  declarations  of 
a  similar  kind :  "  Light  is  sown  for  the 
righteous,"  &c.  "  We  rejoice,  in  hope  of 
the  glory  of  God."  "  Whom  having  not 
seen,  we  love,"  &c.  "  They  that  sow  in 
tears,"  &c. 

2.  The  Christian  has  many  occasions  of 
joy.     The  government  of  God  over  all  the  af- 

fairs  of  the  universe — "  The  Lord  reigneth, 
let  the  earth  rejoice,"  &c.  The  beneficent 
care  of  God  ;  the  Lord  careth  for  you.  To 
these  things  should  be  added,  the  manifest- 
ation of  the  love  of  God ;  a  sense  of  his 
divine  favor ;  experimental  enjoyment  of 
his  blessed  Spirit  bearing  witness,  &;c. ; 
the  divine  engagements  on  our  behalf.  To 
hear  prayer — to  keep — to  guide — to  sanc- 
tify— to  save — and  give  eternal  life.  Now, 
these  are  all  rich  topics  of  rejoicing. 

3.  The  rejoicing  of  the  Christian  glorifies 
God.  It  exhibits  his  goodness  and  his 
grace  ;  it  shows  forth  his  praise ;  it  is  a 
declaration  of  the  happiness  of  his  service 
— the  easiness  of  his  yoke — the  pleasure  of 
his  ways. 

4.  Rejoicing  will  he  one  of  the  chief  ele- 
ments of  glory.  "  Everlasting  joy  shall  be," 
&c.  "  In  thy  presence  is  fulness  of  joy," 
&;c.  "  Well  done,"  &c.  "  Enter  thou  into 
the  joy,"  &c.  Now,  this  kind  of  joy  we  may 
fully  cherish.  But  there  is  another  kind 
of  joy  which  is  very  different,  yet  quite 
lawful,  and  doubtless  that  to  which  the  text 
refers ;  a  joy  arising  from  the  circum- 
stances in  which  Providence  may  place  us. 
The  possession  of  health  and  reason  is  a 
just  ground  of  joy  ;  the  possession  of  a  com- 
petency ;  the  possession  of  domestic  peace, 
and  friends ;  the  possession  of  the  means 
of  mental  recreation  and  improvement ; 
books,  &c.  Now,  to  this  kind  of  rejoicing 
the   text,    of  course,  chiefly    refers.     We 


MODERATION  IN  BUSINESS. 


183 


must    rejoice    as    though,    &c.     Observe, 
then, 

II.  The  principle  by  which  it  should 

BE  REGULATED. 

1.  Temporal  rejoicing  must  ever  he  subor- 
dinate to  spiritual  joy.  Spiritual  health — 
spiritual  understanding — spiritual  riches — 
— spiritual  peace — spiritual  friends — spi- 
ritual privileges.  Now  these  must  have 
the  ascendency  ;  these  the  pre-eminence. 

2.  We  must  rejoice  in  these  only  as  suhlu- 
nary  good.  They  want  permanence — not 
abiding ;  must  not  rejoice  in  these  as  being 
certain  and  sure.  Who  would  rejoice 
much  in  the  passing  gleam — over  the  beau- 
tiful, yet  fading  flowers — over  a  transitory 
pleasure  ? 

3.  Our  rejoicing  must  not  interfere  with 
the  discharge  of  Christian  duties.  It  must 
not  prevent  prayer — meditation — reading 
the  word — attending  on  the  means  of  grace. 

4.  Our  rejoicing  must  not  interfere  with 
the  pious  exercises  of  the  soul.  There  is  the 
exercise  of  watchfulness — holy  vigilance. 
The  exercise  of  confession  of  sin  ;  of  repent- 
ance ;  daily  sorrow  for  our  iniquities,  &c. 
The  exercise  of  self-denial  and  mortifica- 
tion ;  the  exercise  of  sympathy  with  the 
afflicted,  &c.  To  feel  and  bear  the  bur- 
dens of  our  brethren,  &c. 

5.  Our  rejoicing  m.ust  not  exclude  the  so- 
lemnities of  religion.  The  last  and  mo- 
mentous concerns  of  every  responsible 
being.  Death,  with  its  awful  realities ; 
judgment,  6z;c.  "  Flee  from  the  wrath  to 
come."  Now,  these  subjects  require  pecu- 
liar seriousness  of  mind  ;  they  ought  not  to 
be  forgotten  ;  therefore,  we  should  rejoice, 
as  though  we  rejoiced  not. 

APPLICATION. 

1 .  The  joy  of  sin  and  sinners  is  vain  and 
delusive.  Men  may  rejoice  in  that  which 
pertains  to  glare,  and  the  vanity  of  this 
world — in  its  pleasures,  riches,  fashions ; 
but  this  must  be  short-lived.  It  is  ever  in 
direct  collision  with  conscience,  and  God's 
Holy  Spirit.  This  is  not  like  the  shining 
sun,  brighter  and  brighter,  &c.,  but  a 
glimmering  taper,  &c.  "  The  candle  of 
the  wicked  shall  be  put  out."  The  joy  of 
the  wicked  terminates  in  darkness,  &c. 

2.  True  religion  and  happiness  are  con- 
nected. True,  intelligent,  solid  joy,  and 
piety  are  wedded  together.  Who,  then,  is 
seeking  enjoyment  ?     It  is  here.    The  king- 


dom of  God  is  joy  in  the  Holy  Ghost.     Here 
are  the  right  grounds  of  joy. 

3.  In  proportion  to  our  religion,  will  he 
the  amount  of  sterling  enjoyment.  Then  be 
diligent  and  holy,  and  thus  be  happy,  &;c. 


MODERATION  IN  BUSINESS. 

"  And  they  that  buy,  as  though  they  possessed 
not." — 1  Cor.  vii.  30. 

Religion  is  often  considered  as  some- 
thing distinct  from  the  ordinary  movements 
of  life  :  something  for  the  closet — -or  for  the 
Lord's  day — or  foraflliction — or  death — or 
eternity.  So  far  from  this  view  being  cor- 
rect, religion  is  a  holy  principle,  intended 
to  be  interwoven  with  all  the  affairs  of  life. 
It  is  to  be  an  every  day,  yea,  an  every  hour 
concern.  It  is  to  be  identified,  indeed,  with 
the  closet — with  the  sanctuary — with  the 
sabbath — with  sickness,  &c.  ;  but  it  is  to 
influence  our  conduct — to  hallow  our 
thoutjhts — to  regulate  our  desires — and  to 
give  integrity  and  moral  excellency  to  the 
business  transactions  of  life.  Hence  the 
apostle  insists,  in  our  text,  that  in  buying, 
we  are  to  trade  in  the  spirit  of  Christian 
moderation.     Let  us  inquire, 

I.  How  A  Christian  should  transact 

THE    business  AFFAIRS  OF  LIFE. 

II.  How  HE  SHOULD  REGARD  HIS  POSSES- 
SIONS IN  THIS  WORLD. 

I.  How  A  Christian  should  transact 

THE  business    AFFAIRS    OF    LIFE.       Now,    in 

the  business  affairs  of  life, 

1.  We  must  he  actuated  hy  the  principles 
of  justice  and  equity.  "  Do  ye  unto  others," 
&c.  All  extravagant  statements  in  selling, 
or  in  depreciating  ;  all  attempts  to  impose 
on  the  ignorant,  in  dealing.  Every  busi- 
ness transaction  should  be  honorable,  open, 
and  upright.  The  sins  of  selling  and  buy- 
ing are  exceedingly  numerous,  and  deeply 
offensive  to  God.  A  good  man  will  abhor 
all  these. 

2.  We  must  not  cherish  too  much  eager- 
ness of  spirit  ill  husiness.  Attention,  and 
diligence,  and  prudence  necessary,  &c. 
But  this  is  not  to  be  the  mainspring  of  the 
soul — the  absorbing  principle.  We  read 
of  those  who  make  haste,  &c. — who  are 
all  avidity,  &c.  It  is  requisite  to  give  only 
a  subordinate  attention.  With  many  it 
affects  their  sleeping,  and  eating,  and  en- 
joyment of  life.     This  is  extreme  folly. 


1-84 


SKETCHES  OF  SERMONS. 


3.  We  must  not  allow  it  to  encroach  on 
the  religious  duties  of  life.  Reading  the 
word — family  worship — attendance  on  the 
means  of  grace — a  strict  regard  to  the 
whole  Sabbath.  Now,  it  must  not  rob  God 
of  his  claims,  6z;c.  "  Seek  first  the  king- 
dom of  God,"  &c.  "  Labor  not  for  the  bread 
that  perisheth,"  &c. 

4.  It  7nust  not  monopolize  the  affections  of 
the  heart.  "  Love  not  the  world,"  &c.  A 
man's  trade  may  be  his  idol  ;  supplant  God, 
and  eternal  things.  "  Set  not  your  affec- 
tions on  things  beneath,"  &c. 

5.  The  affairs  of  business  should  he  trans- 
acted in  God's  fear,  and  in  remembrance  of 
the  final  judgment.  Every  word — every 
thought,  &c.,  will  be  judged  ;  all  our  trans- 
actions in  life.  How  necessary,  then,  to 
labor  in  God's  fear — to  keep  a  conscience 
void  of  offence,  &c.  We  must  stand  in 
company  before  the  bar  of  God.  "  God 
will  render  to  every  man,"  &c.  Thus 
ought  we  to  transact,  &c. 

II.  How  AVE  SHOULD  REGARD  OUR  POS- 
SESSIONS IN  THIS  WORLD.  Now,  the  profits 
or  riches  arising  from  trade  are  to  be  held 
as  though  we  possessed  not ;  so,  also,  all 
our  temporal  means.  The  great  truth  is, 
we  are  but  stewards.  Nothing  is  really 
and  absolutely  our  own.  We  hold  it  in 
trust  only,  for  the  discharge  of  certain  du- 
ties in  life.  Our  possessions  are  lawfully 
expended, 

1.  In  obtaining  for  ourselves  the  necessa- 
ries of  life.  Food — raiment,  and  the  other 
needful  blessings,  for  the  sustenance  of  the 
body,  and  the  improvement  of  the  mind. 
These  claims  must  be  first  met. 

2.  We  must  regard  the  necessities  of  our 
families  and  dependents.  "  If  any  man 
neglect  to  provide  for  his  own,"  &c.  In 
this  class,  poor  and  afflicted  relatives  should 
have  a  place. 

3.  We  must  regard  the  circuinsiances  of 
the  poor  and  distressed  around  us.  These 
we  are  to  consider,  remember,  and  help. 
God  demands  it  ;  they  are  his  poor,  and 
our  fellow-creatures.  Neglect  is  sin — un- 
mercifulness,  &c.  The  poor  of  the  church 
have  the  first  claim,  and  ought  to  have  the 
first  place. 

4.  There  are  the  spiritual  interests  of 
Christ's  cause  and  kingdom  in  the  world. 
To  help  those  who  labor  in  the  gospel ;  to 
circulate  the  word  of  life,  and  consecrate 
a  portion  of  our  means  to  the  glorious  king- 
dom of  God's  anointed.    The  gold  of  Sheba 


is  to  be  given  to  Christ.  The  liberal  soul 
shall  be  made  fat,  and  by  liberal  things  be 
established.  I  never  knew  a  person  distin- 
guished for  this,  who  was  not  specially 
happy  and  fruitful.  All  this  is  to  hold  our 
temporal  things  as  though  we  possessed  not. 
Now,  why  should  we  do  so  ? 

1.  Because  they  are  not  the  chief  good. 
They  cannot  make  happy  ;  not  suited  to 
the  soul.  May  have  them,  and  be  wretch- 
ed and  miserable.  Of  the  earth,  earthy ; 
refer  only  to  this  vile  world.  What  con- 
tempt the  Saviour  poured  on  these  things  ! 

2.  Because  they  are  of  uncertain  continu- 
ance. Hence  called,  deceitful — uncertain  ; 
"  make  to  themselves  wings,"  &c.  How 
many  have  been  bereaved,  &c.  !  Then, 
surely,  the  text  is  wise  and  proper. 

3.  Because  they  are  often  spiritually  per- 
nicious to  the  soul.  Often  eat  as  a  canker ; 
blight  the  moral  verdure,  &c.  Lead  to 
arrogance  and  self-esteem.  Lead  to  vanity 
and  show  ;  to  worldliness  and  avarice  ;  to 
supineness  and  spiritual  sloth.  Exceed- 
ingly difficult  to  be  saved  with  these  ;  have 
caused  myriads  to  make  shipwreck.  How 
hard  for  a  rich  man,  &c.  All  history  is 
fraught  with  the  peril  of  riches  to  the  soul. 
How  needful,  then,  the  text ! 

4.  We  shall  i^ery  soon  have  done  with 
them.  Look  at  that  estate,  what  owners  it 
has  had;  how  one  has  succeeded  another; 
they  have  all  died,  and  left  it  behind.  "  We 
brought  nothing  into  this  world,"  &c.  So 
it  will  be  with  us.  The  place  that  knows 
us  now,  &c.,  others  must  occupy,  dec. 
Then,  ought  we  not  to  hold,  as  though  we 
possessed  not,  &c.  ? 

5.  We  are  prof  essedly  heirs  of  the  riches 
of  glory.  The  spiritual  durable  riches  of 
eternity  ;  the  inheritance  that  fadeth  not 
away  ;  the  kingdom  that  abideth  forever, 
&c.  Now  these  are  suitable — sure — ecsta- 
tic— everlasting,  &c.  Ought  not  these  to 
raise  our  minds,  &c.,  above  the  treasures 
of  time  ?  When  heaven  is  in  reversion,  it 
will  not  be  difficult  to  hold  with  a  loose 
hand  the  possessions  of  time,  &;c. 

"  Tfiere  is  my  house,  and  portion  fair,"  &c. 

APPLICATION. 

1 .  Let  the  subject  be  the  test  of  examina- 
tion. How  are  we  affected  and  influenced 
by  the  business  affairs  of  life,  and  what 
hold  have  the  possessions  of  earth  upon  us  ? 

2.  The  supreme  excellency  of  religion. 
"  Godliness  is  profitable  to  all  things,"  &c. 


I 


THE  RIGHT  USE  OF  THE  WORLD. 


185 


"  Godliness,   with    contentment,    is    great 
gain." 

3.  Let  moderation  of  desire,  and  affection, 
in  regard  to  the  things  of  this  life,  distinguish 
us  from  others.  They  have  no  other  good, 
&c.  Men  of  the  world,  who  have  their 
portion  in  this  life,  &c.  Oh  !  seek  the 
Pearl  of  great  price.  Buy  gold,  that  thou 
mayest  be  rich,  &c. 


THE  SUBLUNARY  CHARACTER  OF  THE 
WORLD,  AND  THE  USE  WE  SHOULD 
MAKE  OF  IT. 

"  And  they  that  use  this  world,  as  not  abusing 
it :  for  the  fashion  of  this  world  passeth  away." — 
1  Cor.  vii.  31. 

Our  subject  is  very  kindred  with  that 
we  last  considered,  buying  as  though  we 
possessed  not.  But  it  takes  in  a  wider 
range,  for  it  refers  to  the  proper  use  of  the 
whole  world  in  which  we  live.  In  the 
world,  we  must  have  to  do  with  it ;  it  is  the 
manner  and  spirit  of  conducting  and  regu- 
lating this,  that  the  text  refers  to.  We 
may,  we  ought,  to  use  the  world,  but  we 
may  not,  we  ought  not,  to  abuse  it.  Let 
us,  then, 

I.  Look  at  the  right  use  of  the  world. 

IL  At  the  abuse  of  the  world. 

in.  The  reasons  for  the  use,  and 
against  the  abuse  of  it,  assigned  in  the 
text. 

I.  Look  at  the  right  ttse  of  the  world. 
It  is  rightly  used, 

1.  When  ive  contemplate  the  wisdom  and 
goodness  of  God  displayed  in  it.  It  is  eve- 
rywhere visibly  impressed  with  the  finger 
of  Deity  ;  it  is  full  of  design,  beauty,  and 
excellency  ;  it  presents  endless  matter  for 
philosophical  and  scientific  investigation  ; 
its  size,  its  diurnal  and  annual  revolutions; 
its  place  and  position  in  the  solar  system ; 
its  variety  and  verdant  surface  ;  its  conti- 
nents and  islands  ;  its  oceans  and  rivers  ; 
its  mountains  and  valleys  ;  its  mineral  pro- 
ductions; its  wonders  and  curiosities;  its 
atmosphere ;  its  splendid  and  star-bestud- 
ded  canopy  ;  its  bounties  and  blessings  in 
the  form  of  food,  and  enjoyments  for  its 
millions  of  inhabitants.  Oh,  it  is  a  won- 
derful world !  the  whole  earth  is  full  of  the 
divine  bounty.  With  all  its  variety  of 
clime ;  with  all  its  tempests,  and  volca- 
noes, and  earthquakes  ;  with  all  its  deserts 
24 


and  wildernesses,  it  would  be  a  happy,  joy- 
ous world,  but  for  the  existence  of  human 
depravity,  and  the  reign  of  the  prince  of  the 
powers  of  the  air. 

2.  We  use  it,  when  we  thankfully  enjoy 
the  blessings  of  divine  providence  in  it.  It 
is  not  only  the  region  of  existence,  but  of 
enjoyment ;  not  only  of  life,  but  of  pleas- 
ure. Now  God  hath  given  this  as  a  rich 
domain  to  man ;  for  him  he  sends  the  sun- 
shine and  the  shower ;  for  him  all  the  va- 
riety of  the  seasons,  filling  his  heart  with 
joy,  &c.  Now,  it  is  the  will  of  God  that  his 
goodness  should  be  received  and  enjoyed 
in  connection  with  the  exaltation  of  his 
blessed  name.  "  Every  creature  of  God 
is  good  when  sanctified,"  &c. 

3.  We  use  it,  when  we  make  it  the  place 
of  passage  to  a  letter.  It  is  not  our  rest, 
nor  portion,  nor  continuing  city.  The 
mariner  abuses  the  ocean  if  he  is  always 
at  anchor,  &c.  The  pilgrim  abuses  the 
way  to  the  holy  festivities,  if  he  rears  a 
dwelling  and  advances  not  on  his  course. 
The  creature  abuses  God's  gift,  if  he  wor- 
ships it  instead  of  the  Creator  :  so  with  the 
world,  we  are  to  sail  over  it  to  the  better  land . 
We  are  travelling  through  it  to  the  celes- 
tial Canaan  ;  we  are  to  enjoy  its  blessings, 
but  adore  the  Giver,  and  to  allow  the  gift 
to  allure  us  to  the  residence  of  the  great 
and  blessed  Donor. 

4.  We  use  the  world  when  we  try  to  im- 
prove it  by  our  residence  in  it.  God  is 
raising  it,  exalting  it,  renewing  it,  but  he  is 
doing  it  by  the  influence  and  talents  of  his 
people  in  it.  God  blesses  them,  and  makes 
them  a  blessing.  The  world  is  dark,  and 
they  are  to  shine  ;  polluted,  and  they  are 
to  be  its  preserving  salt ;  condemned,  and 
they  are  to  be  its  intercessors.  By  their 
spirit,  they  are  to  condemn  its  sin  ;  by  their 
lives,  to  allure  to  the  ways  of  godliness  ; 
by  their  influence,  to  convert  its  inhabit- 
ants ;  and  by  their  prayers,  to  bring  show- 
ers of  blessings  on  it.  Are  we  making  it 
better  ?     Are  we  thus  using  it  ? 

II.  What  is  abusing  it  ? 

1.  Living  in  it  without  improvcinent. 
Without  increasing  in  knowledge,  without 
answering  the  end  of  our  existence  in  it, 
without  preparing  for  a  better  world. 

2.  When  we  thankfttily  receive  its  bless- 
ings. Surely  God  deserves  to  be  acknow- 
ledged and  praised ;  yea,  from  the  rising 
to  the  setting  of  the  sun.  But  how  many 
live  without  1     These  speak  of  themselves 


186 


SKETCHES  OF  SERMONS, 


or  their  parents  and  ancestors,  but  are 
"  without  God  ;"  never  own  him,  nor  bless 
him,  nor  serve  him.  Surely  this  is  abu- 
sing the  world. 

3.  When  we  set  our  hearts  upon  it.  The 
love  of  the  world  is  idolatry  ;  it  cannot  ex- 
ist with  the  love  of  God ;  it  is  a  God-dis- 
honoring and  God-excluding  sin.  It  will 
expose  its  devotees  to  the  doom  of  the  world, 
be  burnt  up.  We  may  know  if  our  hearts 
are  on  it, 

(1.)  By  our  anxieties  to  get  it  and  re- 
tain it. 

(2.)  By  our  conversation  about  it. 

(3.)  By  the  time  and  toil  we  devote  to  it. 

(4.)  By  our  sorrow  at  the  loss  of  any 
part  of  it.  Now  these  are  sui'e  and  un- 
erring signs  of  love  to  the  world. 

4.  We  abuse  it  when  we  live  as  though 
we  should  never  leave  it.  How  many  do 
this  ;  cannot  bear  to  talk  or  think  of  leav- 
ing it ;  call  things  by  their  own  names,  and 
act  in  all  things  as  though  they  would 
never  be  called  out  of  it.  Yet  what  can 
be  more  foolish  or  idiotic  ?  I  refer  not  to 
men  making  a  sinful  use  of  it,  making  it 
the  scene  of  their  ambition,  pride,  lust,  &c. 
We  all  know  that  thus  it  is  abused. 

III.  The    reason    for    the   use,   and 

AGAINST  THE  ABUSE,  ASSIGNED  IN  THE  TEXT. 

"  For  the  fashion,"  &c.  The  word  fashion 
is  taken  from  the  shifting  scenes  of  the  dio- 
rama, when  first  one  representation  and 
then  another  passes  before  you,  until  the 
whole  dioramic  representation  is  ended. 
Our  own  renowned  dramatist  has  beauti- 
fully stated  this — 

"  All  the  world's  a  stage, 
And  all  the  men  and  women  merely  players. 
They  have  their  exits  and  their  entrances, 
And  one  man  in  his  time  plays  many  parts." 

In  the  world  there  is  a  constant  change 
of  characters,  and  therefore  it  is  not  to  be 
trusted  to,  or  depended  upon.  Look  at  it ; 
now  sunshine,  then  storm  ;  now  spring  or 
summer,  then  autumn  or  winter ;  now  all 
gay,  then  all  gloom ;  now  all  smooth,  then 
all  raging  and  terrific  ;  now  all  smiles, 
then  all  frowns  ;  now  all  health,  then  all 
sickness  ;  now  all  joy,  then  all  tears  ;  now 
all  life,  then  all  death.  There  is  the  sickly 
child,  and  there,  the  tortured  sire  ;  there 
the  gay  festive  banquet,  and  yonder  the 
drear  sombre  tomb  ;  there  the  mansion  of 
magnificence  and  splendor,  and  yonder  the 
cot  of  squalid  misery.  Who  would  love  it, 
idolize  it,  depend  on  it  ?     Rather  trust  the 


rising  wave,  the  flitting  sunbeam,  the  pass- 
ing breeze.  Oh  no,  "  the  fashion  of  this 
world,"  &c. 

APPLICATION. 

1.  Heaven  is  the  region  of  stability  and 
eternal  blessedness. 

2.  Seek  it,  live  and  prepare  for  it. 


THE  DIVINE  REQUIREMENTS. 

"  He  hath  showed  thee,  O  man,  what  is  good  ; 
and  what  doth  the  Lord  require  of  thee  but  to  do 
justly,  and  to  love  mercy,  and  to  walk  humbly 
with  thy  God." — Micah  vi.  8. 

The  prophet  inquires  in  the  preceding 
verse  in  what  way  and  manner  he  may 
come  with  acceptance  before  God.  He 
then  refers  to  burnt-offerings,  &c.,  and  asks 
if  these,  if  offered  upon  a  grand  and  exten- 
sive scale,  will  recommend  to  the  divine 
favor ;  or,  if  the  offering  of  human  sacri- 
fices, the  fruit  of  the  body,  would  propitiate 
for  the  sin  of  the  soul.  Now,  it  is  a  pal- 
pable fact,  that  among  the  vilest  and  most 
cruel  of  the  human  race,  sacrifices  and  re- 
ligious rites  have  been  presented  to  their 
varied  sanguinary  deities.  It  is  not  how- 
ever these,  whether  presented  on  the  rural 
altar,  or  in  the  temple  of  thousands,  that 
can  avail,  instead  of  the  great  practical  du- 
ties of  life.  Services,  however  regularly 
performed — sacrifices,  however  costly,  God 
will  reject,  if  the  heart  is  not  the  seat  of 
devotion,  and  the  life  of  practical  godliness. 
He  hath  showed  thee,  O  man,  what  is  good  ; 
really,  intrinsically  good.  Good  for  its 
possessors  and  for  society  ;  good,  as  resem- 
bling  God,  the  perfection  of  all  goodness. 
"  Do  justly,"  &c.  Let  us,  then,  refer  to 
these  three  essentials  of  genuine  piety. 

I.  Justice.  "Do justly."  This,  doubt- 
less, refers  to  our  conduct  towards  our  fel- 
low-men. It  includes  a  right  course  of  ac- 
tion in  the  various  stations  in  which  the 
providence  of  God  may  place  us.  As  such 
it  is  exceedingly  comprehensive,  and  will 
embrace  and  be  found  connected  with  all 
the  events  of  life.  It  includes  truth,  sin- 
cerity, honesty,  &c. 

1.  There  is  civil  justice.  Existing  be- 
tween rulers  and  people.  Those  in  au- 
thority are  responsible  for  the  enactment 
of  righteous  laws,  and  the  administration 
of  universal  equity.  Then,  there  is  loyal 
obedience  and  subjection  to  magistrates  and 


GODLY  SUBMISSION. 


187 


all  in  authority.  Christ  clearly  taught  this, 
when  he  said,  in  reference  to  the  tribute 
money,  "  Render,"  &c. 

2.  Commercial  justice,  or  our  conduct  in 
reference  to  the  pecuniary  transactions  of  life. 
Now,  this  includes  both  buyers  and  sellers. 
It  is  a  violation  of  this  to  take  advantage 
of  the  ignorance  or  the  inexperience  of 
those  with  whom  we  deal.  We  never  need 
misunderstand  this  principle,  if  we  apply 
Christ's  golden  rule,  "  Do  ye  unto  others," 
dsc. 

3.  Relative  justice.  Now,  this  extends  to 
the  various  stations,  &c.,  of  life.  It  in- 
cludes parents  and  children,  servants  and 
masters,  brethren  and  sisters,  &c.  Now, 
on  all  these  subjects  the  word  of  God  is  full 
and  explicit,  so  that  he  who  runs  may  un- 
derstand, &c.  Now,  to  "do  justly,'*  must 
be  the  constant  and  unvarying  rule  in  all 
matters,  to  all  persons,  and  at  all  times ; 
in  lesser  as  well  as  in  greater  affairs  ;  see 
Rom.  xiii.  7,  &c. 

II.  Mercy.  "Love  mercy."  Now, 
this  includes, 

1.  Kindness  to  the  poor  and  loretched. 
This  was  extensively  exhibited  under  the 
old  dispensation ;  we  have  chapter  after 
chapter  on  it.  The  poor,  the  stranger,  the 
widow,  and  the  fatherless,  are  never  to  be 
forgotten.  "  Blessed  is  he  who  considereth 
the  poor,"  &c.  See,  too,  how  the  apostle 
enforced  the  same,  &c.  "  We  should  re- 
member," &c.     "  Pure  religion,"  (Sic. 

2.  Compassion  tovmrds  our  enemies.  Now, 
this  is  extremely  difficult,  as  it  is  the  very 
contrary  of  what  the  natural  heart  would 
dictate.  Not  railing  for  i-ailing  ;  not  slan- 
der for  slander  ;  not  evil  for  evil  ;  not  curs- 
ing for  cursing.  See  Matt.  v.  43,  &lc.  ; 
see  also  Rom.  xii.  17. 

3.  Unfeigned  charity  towards  oil  men. 
So  that  we  love  all  men  ;  would  not  injure, 
nay,  ready  to  do  good  to  all  ;  feel  interest- 
ed in  all  ;  pray  for  all ;  rejoice  to  promote 
the  happiness  of  all.  Now,  this  is  not  to 
be  professed  merely,  but  practised  ;  yea, 
not  only  •practised,  but  loved. 

III.  Humility.     "  Walk  humbly,"  &c. 
1 .    By  cherishing  self  abasing  thoughts  of 

ourselves.  Pride  is  the  natural  bias  of  the 
mind.  There  is  spiritual  pride  ;  pride  of 
talent,  or  knowledge,  or  merit.  All  this  is 
odious  to  God.  Jehovah  hates  it — he  loathes 
it :  nothing  can  compensate  for  it ;  it  spoils 
all.  We  must  be  abased.  Our  ignorance 
— our  weakness — our  sins  ouglit  sufficient- 


ly to  do  it.  "  Lord,  I  am  vile."  "  I  ab- 
hor myself."  "  Wo  is  me,  for  I  am  un- 
done," &c. 

2.  By  exalting  the  divine  perfections,  and 
ever  glorying  in  God.  God  ought,  and 
must  have  undivided  glory.  He  will  not 
that  any  should  glory  before  him.  By 
veneration — by  reverence — by  praise,  we 
must  extol  the  Lord  God,  &c.  Now,  this 
must  be  our  walk.  In  secret  and  in  pub- 
lic, the  lower  we  descend  in  the  valley  of 
humility,  the  higher  will  be  our  station  in 
glory. 

APPLICATION. 

If  we  would  exemplify  the  text, 

1 .  The  word  of  God  must  he  our  rule. 

2.  The  spirit  of  God,  our  guide.  "  He 
will  lead,"  dsc. 

3.  The  example  of  Christ,  our  model. 

4.  Prayer  to  God,  our  constant  exercise. 


GODLY  SUBMISSION. 
"  And  Aaron  held  his  peace." — Leviticus  x.  3. 

The  ways  of  God  must,  of  necessity,  oft- 
en be  mysterious  to  us.  They  are  so  es- 
pecially in  reference  to  his  own  people. 
Aaron  was  one  of  God's  distinguished  ser- 
vants. His  sons,  too,  had  been  favored  in 
beholding  the  divine  glory,  in  company  with 
Moses,  their  father,  and  the  seventy  elders 
of  Israel.  But,  alas !  they  neglected  the 
important  sanctities  of  divine  worship,  and 
presumptuously  offered  strange  fire  on  the 
altar  of  the  Lord.  For  this,  divine  ven- 
geance overtook  them,  and  they  were  smit- 
ten with  instant  death.  To  be  bereaved  of 
a  son,  under  ordinary  circumstances,  is  a 
distressing  bereavement ;  but  to  be  bereft 
of  two,  suddenly,  and  by  God's  visitation 
of  displeasure,  is  one  of  the  greatest  calam- 
ities to  which  a  parent  could  be  subjected. 
Yet,  this  was  Aaron's  trial ;  this  cup  of 
anguish  he  had  to  drink  ;  and  under  this 
severe  cross,  it  is  said  in  the  text,  "  Aaron 
held  his  peace."  In  other  words,  he  bore 
his  affliction  with  pious  submission,  as  a 
man  of  God.     Let  us  inquire, 

I.  What  is  involved  in  the  spirit 
Aaron  manifested. 

II.  The  principles  on  vi^hich  it  can  be 
vindicated. 

III.  The  means  by  which  it  may  be  at- 
tained. 


188 


SKETCHES  OF  SERMONS. 


I.  What  is  involved  in  the  spirit 
Aakon  manifested.  We  are  not  to  sup- 
pose that  it  was  the  silence, 

(1.)  Of  Stoicism.  Doubtless  he  felt,  and 
felt  keenly. 

(2.)  Neither  was  it  the  silence  of  haugh- 
tiness ;  disdaining  to  quail  before  the  Most 
High. 

(3.)  Nor  yet  the  silence  of  melancholy, 
where  the  spirit  was  broken,  and  hope  ex- 
tinguished. 

(4.)  Nor  yet  the  silence  of  terror,  from 
an  overwhelming  sense  of  God's  wrath. 
Aaron  had  seen  striking  exhibitions  of  these ; 
but  it  was  the  silence, 

1.  Of  deep  anguish.  Not  the  rolling, 
noisy  brook  of  lamentation ;  but  the  deep 
stream  of  affliction,  sinking  into  his  heart, 
overwhelming  his  filial  affections,  and  ab- 
sorbing all  his  parental  sensibilities.  It 
was  trouble  words  could  not  express,  nor 
sighs,  nor  groans  duly  indicate. 

2.  Of  entire  resignation  to  God^s  ivill. 
He  was  dumb,  and  opened  not  his  mouth, 
for  God  had  done  it ;  and  he  did  not  exalt 
his  judgment  against  that  of  God,  nor  doubt 
the  rectitude  and  wisdom  of  what  the  Lord 
had  done.  How  entire  was  the  resigna- 
tion !  it  was  unquestioning — unmurmuring. 
Nature  was  subordinated  to  grace,  and  the 
parent  bowed  before  the  admonitions  of 
heaven.  In  this  Aaron  acted  with  more  of 
the  devoted  submission  of  the  child,  than 
either  Job,  Elijah,  Jeremiah,  and  many 
other  of  the  celebrated  saints  of  the  Lord. 
Consider, 

II.  The  principles  on  which  this  spirit 

CAN  BE  JUSTIFIED. 

1 .  0?i  the  ground  of  God^s  sovereignty. 
Has  he  not  a  right  to  do  as  he  deems  fit 
with  the  workmanship  of  his  hands  ?  He 
is  the  potter,  and  we  the  clay.  Does  he 
not  do  according  to  his  will  among  the  ar- 
mies of  heaven  ?  &c.  "  The  Lord  killeth, 
and  maketh  alive."  "  Behold,  he  taketh 
away,  and  who  can  hinder  him  ?" 

2.  On  the  ground  of  the  divine  righteous- 
ness. He  is  righteous  in  all  his  ways ; 
not  only  when  he  blesses,  but  when  he  cor- 
rects, or  even  punishes.  He  never  errs, 
nor  inflicts  his  wrath  beyond  the  desert. 
He  never  acts  from  whim,  nor  caprice,  nor 
passion,  nor  revenge.  Justice  and  judg- 
ment are  the  habitation  of  his  throne. 

3.  On  the  ground  of  the  divine  goodness. 
God  loves  to  exercise  goodness — to  bless — 
to  make  happy — and  true  it  is,  judgment  is 


his  strange  work.  Therefore,  when  he 
does  so,  it  is  for  the  maintenance  of  order 
and  rule  in  his  dominions ;  and  the  with- 
holding of  occasional  displays  of  his  terror 
would  only  tend  to  harden  the  wicked  to 
the  increase  of  daring  sin,  and  thus  the  ul- 
timate ruin  of  a  greater  number  of  his  re- 
sponsible creatures.  All  his  dispensations 
are  essentially  good,  and  merciful  as  well 
as  just.     Observe, 

III.  The  MEANS  BY  which  THIS  SPIRIT 
MAY  be  attained. 

1.  Let  us  contemplate  the  hopeless  condi- 
tion of  fallen  angels.  These  have  sinned, 
are  ruined,  and  forever  damned.  How  dif- 
ferent  is  our  condition  !  How  merciful  are 
the  ways  of  God  to  men  ! 

2.  Let  us  rememher  our  guilt.  What  is 
its  amount  ?  Who  can  number  his  sins? 
How  repeated — aggravated  !  Each  sin  has 
deserved  eternal  death.  All  short  of  that, 
is  grace,  &c.  No  sinner,  therefore,  is 
punished  beyond  his  desert.  The  trial 
may  be  keen,  heavy,  continued ;  but  it  is 
not  hell,  despair,  everlasting  wo. 

3.  The  number  of  the  divine  henefts. 
How  countless — how  rich — how  free  ;  ben- 
efits  of  nature — of  providence — especially 
of  grace.  The  blessings,  too,  he  has  in  re- 
version for  the  saints.  Eternal  life  ;  ever- 
lasting glory.  How  few,  comparatively, 
our  sorrows  and  griefs  ! 

4.  The  connection  between  our  severest 
trials,  and  best  interests.  As  trials  are  not 
contingent,  so  neither  are  they  without  de- 
sign. Their  end  is  our  discipline  in  holi- 
ness, our  improvement  in  divine  things. 
They  work  for  us.  "  All  things  work  to- 
gether," &c.  Our  crosses  are  blessings  in 
disguise.  They  are  to  elicit  latent  feelings 
— to  strengthen  virtues — polish  graces — 
loosen  from  earth — make  us  sick  of  sin — 
and  raise  our  hearts  and  desires  to  the  bet- 
ter land. 

APPLICATION. 

1.  Acquiescing  silence  honors  God.  If 
we  thus  honor  God,  he  will  assist  and  com- 
fort.    He  will  lift  up — heal — sustain,  &c. 

2.  Boisterous  complainings  only  aggravate 
our  sorrow.  These  can  do  us  no  good  ; 
but  they  grieve  the  Holy  Spirit.  By  these, 
we  reflect  on  religion,  &c. — injure  our  own 
souls. 

3.  Prayer  must  ever  accompany  our  resig- 
nation.  "  Call  upon  me,"  &c.  "  Is  any 
afflicted,  let  him  pray,"  &c. 


VIGILANCE  AND  SOBRIETY  ENFORCED, 


189 


4.  All  the  dispensations  of  God  will  he 
fully  vindicated  in  the  judgment-day.  Then 
his  ways  and  works  will  appear  worthy  of 
his  unsullied  purity,  inflexible  truth,  and 
universal  benevolence. 


VIGILANCE  AND  SOBRIETY  ENFORCED. 

"  But  the  end  of  all  things  is  at  hand  ;  be  ye 
therefore  sober,  and  watch  unto  prayer." — 1  Pet. 
iv.  7. 

Very  many  of  the  moral  evils  of  life 
arise  from  supposing  eternal  things  to  be 
very  distant.  This  supposition  leads  to 
worldliness,  to  skepticism,  to  sloth,  and  in- 
difference. Constant  attention  therefore  to 
the  brevity  of  life  is  incessantly  urged  both 
in  the  Old  and  New  Testament  scriptures. 
One  very  ancient  prayer  runs  thus  :  "  So 
teach  us  to  number  our  days,"  &c.  "  Oh 
'hat  they  were  wise,"  &c.  David  prayed, 
'Teach  me  how  short  my  time  is."  Christ 
often  urged  this.  "  Be  ye  therefore  ready." 
Paul  exhorted  that  they  would  redeem  the 
time,  &c.  James,  "  Boast  not  thyself," 
&c.  Then  our  text,  "  The  end  of  all 
things,"  &c. 

I.  The  solemn  declaration. 

II.  The  admonitory  counsel. 

I.  The  solemn  declaration.  "  The 
end  of  all  things,"  &c.  It  has  been  sup- 
posed that  the  apostle  referred  to  the  de- 
struction of  Jerusalem,  which  was  so  graph- 
ically drawn  and  predicted  by  the  Redeem- 
er. But  it  is  rather  to  be  supposed  that  he 
is  referring  to  the  great  consummation  of 
all  things,  especially  connecting  the  text 
with  the  fifth  verse.  Nearly  eighteen  cen- 
turies have  rolled  round  since^hen,  and 
therefore  you  doubt  the  truth  and  force  of 
the  text.  But  what  are  1800  years  to  eter- 
nity ?  "  A  thousand  years  with  the  Lord 
are  but  as  one  day,"  &c.  But  the  force 
of  the  text  will  appear  if  you  remember 
that  death  terminates  our  probation,  and 
then  judgment  follows.  Just  as  a  man  who 
falls  asleep,  and  the  hours  of  night  only 
appear  as  a  moment,  when  he  awakes.  So 
will  it  be  even  with  Abel,  the  first  who  fell 
asleep,  at  the  end  of  the  world.  Besides, 
at  death  we  enter  on  our  final  state,  which 
the  judgment  will  only  confirm  and  not 
alter.  Then,  really  and  truly  as  near  as 
you  are  to  death,  are  you  near  to  the  end 
of  all  the  things  of  this  world  as  they  con- 


cern you  ;    and    who  can  say    how    near 
that  is  ? 

(1.)  Look  at  the  general  definitions  of 
human  life — at  its  longest  and  best,  but 
vanity.  A  vapor  —  a  thing  of  naught. 
"  Man  that  is  born  of  a  woman,"  &c.  But 
a  step  between  any  man  and  death.  Our 
cradles  rock  us  to  the  tomb.  Whoever  we 
be,  wheresoever  we  go,  we  are  travelling  to 
the  tomb.  Oh  yes,  as  an  arrow  we  are 
darting  through  this  life,  &c. 

"  Every  beating-  pulse  we  tell, 
Leaves  but  the  number  less." 

(2.)  Observe  how  this  has  been  verified 
in  the  history  of  those  around  you.  Accord- 
ing to  a  carfeful  computation,  from  fifty-six 
to  sixty  die  every  minute  ;  3,360  every 
hour  ;  80,640  per  day  ;  564,000  per 
week  ;  2,257,000  per  month  ;  29,433,000 
per  year.  Thousands  have  died  in  this 
metropolis,  many  in  this  neighborhood — 
several  from  this  congregation — many  of 
you  have  lost  friends  and  relatives. 

(3.)  Is  it  not  reasonable  then  to  suppose 
your  end  may  be  near  ?  What  have  you 
which  they  had  not  ?  Youth  ?  why  one  of 
our  sabbath-school  children  has  perished  as 
the  flower  ;  strength  ?  many  possessed  of 
manly  vigor  and  mature  strength  ;  health  ? 
oh,  how  soon  this  withers  ;  a  cold — an  ac- 
cident— a  breath  of  unwholesome  air,  and 
the  system  sickens,  and  the  grave  becomes 
our  house  ;  and  when  this  period  arrives, 
it  is  the  end  of  this  world  to  us.  Its  cares, 
and  toils,  and  riches,  and  pleasures,  and 
society.  The  sun  shines,  but  we  hail  not  its 
light — the  wind  blows,  but  we  feel  not  the 
breeze.  The  seasons  revolve,  but  we  know 
it  not.  The  noise  of  business  and  pleasure 
is  as  loud  as  ever,  but  we  hear  it  not — 
the  voice  of  mercy  is  proclaimed,  and  the 
songs  of  praise  sung,  and  the  cry  of  prayer 
presented,  but  vve  know  it  not.  Now  this 
period  may  be  especially  near  to  some  now 
before  God.    Consider, 

II.  The  admonitory  counsel.  "  Be 
sober,  and  watch  unto  prayer."  Observe, 
the  duties  are, 

1.  Sohriety.  Guard  against  excess,  see 
Eph.  v.  15,  (fee.  ;  Observe  also  the  words 
of  the  Redeemer,  Luke  xxi.  34.  But  this 
sobriety  involves  freedom  from  worldly  in- 
toxication  —  from  vanity  —  frivolity,  &c. 
"  To  be  sober-minded,"  &;c.  To  be  found 
exercising  Christian  wisdom  and  prudence. 
"  Brethren,  the  time  is  short,  therefore,"  &c. 

2.  Devotional  vigilance.      I    unite    the 


190 


SKETCHES  OF  SERMONS. 


two,  "  Watch  unto  prayer,"  mere  vigilance 
will  not  do,  nor  mere  prayer,  but  both,  and 
both  united.  So  Christ  also  has  wedded  the 
two  together.     "  Watch  and  pray,"  &c. 

(1.)  Watch  against  Satan,  and  pray  that 
you  may  tread  him  under  your  feet. 

(2.)  Watch  against  the  world,  and  pray 
that  you  may  be  kept  from  its  influence  and 
spirit. 

(3.)  Watch  against  your  own  hearts,  and 
pray  for  the  efficient  aids  of  the  Holy  Ghost. 

(4.)  Watch  against  the  seductions  of 
time,  and  the  concerns  of  this  life,  and  pray 
for  spiritual-mindedness,  and  a  meetness 
for  the  realities  of  eternity. 

APPLICATION. 

1.  To  all  both  parts  of  the  text  are  ap- 
plicable. None  are  exempted  from  the 
first  declaration,  and  therefore  the  latter 
part  is  peculiarly  appropriate. 

2.  Let  these  truths  be  pondered  by  every 
one. 

3.  Act  in  reference  to  them. 


FRAILTY   AND   SINFULNESS  OF   MAN. 

"  And  we  all  do  fade  as  a  leaf;  and  our  iniqui- 
ties, like  the  wind,  have  taken  us  away." — Isaiah 
Ixiv.  6. 

Days,  and  times,  and  seasons,  are  all 
instructors  of  mankind,  if  they  will  but 
hear  and  consider,  and  understand.  "  Day 
unto  day  uttereth  speech,  night,"  &c.  The 
animal  creation  also  instruct  us,  the  birds 
of  the  air,  the  fishes  of  the  sea,  and  the  in- 
sect tribe  ;  they  all  obey  their  respective 
instincts,  and  answer  the  end  of  their  be- 
ing. The  four  seasons  of  the  year,  are 
full  of  wisdom  and  admonition  to  the 
thoughtful  observer.  Spring  is  the  emblem 
of  youth  with  all  its  beautiful  prospects  and 
visions  of  hope.  Summer  is  the  emblem  of 
maturity — of  man  in  riper  years — the  sea- 
son of  activity  and  toil.  Autumn  is  the 
emblem  of  old  age,  decrepitude,  and  afflic- 
tion. And  winter  of  mortality,  when  man 
goeth  to  his  long  home,  &c.  Our  attention 
is  called  to  one  of  the  most  striking  evi- 
dences of  autumn,  the  fading  of  the  leaf. 
Let  us  consider, 

1.  Some  of  the  illustrations  of  which 

THE  TEXT  IS  CAPABLE.  Let  US  look  at  the 
sublunary  character  of  empires  and  na- 
tions. Taking  a  survey  of  the  mighty  em- 
pires of  ancient  times,  whether  the  Egyp- 


tian, or  Assyrian,  or  Chaldean,  or  the  na- 
tion of  the  Jews,  we  might  have  reasoned 
and  inferred  as  to  their  perpetual  abiding; 
but  they  all  had  their  rise,  and  glory,  and 
decay,  and  most  of  them  their  utter  ruin. 
Their  chief  capitals,  where  are  they  ? 
Tyre,  and  Nineveh,  and  Babylon,  where 
are  they  ?  Palaces  razed — buildings  level- 
led— the  site  of  their  former  occupation  dis- 
puted. Their  glory  passed  away — Ichabod 
written  on  the  countries  of  which  they  were 
the  metropolis  or  chief  cities.  We  see 
here  on  a  large  and  mighty  scale,  the  truth 
of  the  text.  "  We  all  do  fade  as  a  leaf." 
See  it  illustrated, 

2.  Li  the  history  of  families.  Look  what 
havoc  and  change  is  observable  in  families. 
Go  back  to  the  first  family  ;  see  the  belov- 
ed and  godly  son  a  corpse.  Look  at  the 
family  of  the  friend  of  God,  "  Give  me  a 
burying-place,"  &c.  Look  at  the  prophet 
when  the  mandate  is  declared.  "  Son  of 
man,"  &c.  See  the  horrid  slaughter  of  the 
infants  of  Galilee  ;  and  Rachel  weeping, 
&;c.  The  ruler's  daughter  is  dead — the 
widow's  son  is  borne  on  the  bier  to  the  place 
of  sepulchres — Lazarus  has  been  already 
interred.  What  in  reference  to  our  own 
family  ?  Our  devoted  anxious  parents, 
where  are  they  ?  The  companions  of  our 
early  years,  where  are  many  of  these  ? 
What  disruption,  what  invasion,  by  the  re- 
lentless destroyer !  No  kindred  tie  can  ward 
ofT — the  most  sacred  are  snapped  asunder 
and  destroyed.     How  true  of  families  ! 

3.  Observe  the  personal  illustration  of  the 
text.  The  text  equally  applies  to  individu- 
als ;  nations  and  families  are  of  course 
composed  of  individuals.  Now,  what  is 
our  life,  a  vapor  —  a  thing  of  naught. 
"Boast  not  thyself,"  &c.  What  have  we 
that  is  secure,  that  fades  not  ?  Our  pos- 
sessions are  uncertainty  in  the  abstract. 
Our  honors  are  a  puff  of  breath.  Our 
beauty  or  comeliness  is  a  superficial  tinc- 
ture exhaled  in  a  single  hour.  Our  strength 
is  lost  by  a  ^qw  moments  of  pain.  Our  life 
is  a  span — our  breath  is  in  our  nostrils,  and 
we  stand  in  jeopardy  every  hour.  Consi- 
der also  how  true  this  is  of  all  men.  Speak 
we  of  the  latitudes  of  the  earth — the  torrid 
and  the  frigid  zones  are  alike  here.  City 
and  village,  savage  or  civilized.  Wealth 
avails  not — dignity  avails  not — power  avails 
not — influence  avails  not — even  knowledge 
avails  not.  Nay,  godliness  avails  not  in 
interrupting  the  victories  of  the  king  ofter- 


EARTHLY  VANITIES. 


191 


rors.  The  sentence  is  gone  forth  to  every 
human  being,  "  Dust  thou  art,"  &c.  The 
decree  is  sealed  and  ratified.  "  Man  that 
is  born  of  woman,"  &;c.  Notice,  too,  how 
correctly  the  falling  of  the  leaf  portrays 
our  mutability. 

(1.)  The  falling  leaf  becomes  disunited, 
and  separates  from  the  rest. 

(2.)  It  descends  from  the  branch,  and  is 
prostrate  on  the  ground. 

(3.)  It  withers  and  decays,  and  returns 
to  its  mother  earth. 

(4.)  Some  are  blown  off  by  the  fierce 
wind  and  early  blast.  Others  survive  to 
the  usual  season,  and  some  survive  to  the 
verge  of  winter.  So  exactly  with  life;  the 
infant — the  youth — the  man — and  the  aged. 
But  how  true  sooner  or  later  of  all !  Ob- 
serve, 

II.  The  cause  which  the  prophet  as- 
signs. "  Our  iniquities,  like  the  wind," 
&c.  Yes,  sin  has  caused  all  the  separa- 
tions and  disruptions  of  the  universe.  An- 
gels from  heaven — our  first  parents  from 
Eden — mankind  from  God — man  from  man 
— body  from  soul.  Sin  is  the  womb  of  all 
diseases — the  parent  of  the  grave — the 
opener  of  hell — the  curse  of  the  world. 
Our  iniquities.  We  need  not  blame  our 
first  parents.  We  have  made  iniquity  our 
own  ;  we  have  chosen  it,  adopted  it — nour- 
ished it — and  therefore  "  our  iniquities,  like 
the  wind,"  &c.  Then  let  us  attempt  an 
improvement  of  the  subject. 

1 .  Let  lis  loiscly  dwell  and  reflect  on  wliat 
is  fading.  Inconsideration  will  not  affect 
its  truth.     Ponder,  consider,  be  familiar. 

2.  Let  us  practically  act  in  reference  to 
these  things.  Improve  time,  live  usefully, 
seek  the  end  of  our  existence  and  redemption. 

3.  Seek  an  interest  in  those  things  which 
fade  not,  but  are  permaneiit  and  abiding. 
The  love  and  favor  of  God.  The  merits 
and  grace  of  Christ.  The  influences  of 
the  Holy  Spirit.  A  title,  and  meetness  for 
heaven.  Let  me  urge  this  on  all,  and  every 
one.  See  that  the  evil  is  remedied  in  its 
source.  Sins  blotted  out,  and  then  we  shall 
live  in  a  better  land,  &c.  Perpetual  spring, 
&c. 


EARTHLY  VANITIES. 

"  Vanity  of  vanities,  saith  the  Preacher :  vanity 
of  vanities ;  all  is  vanity." — Ecclesiastes  i.  2. 

The  life  and  history  of  Solomon  are  high- 
ly instructive,  interesting,  and  admonitory. 


He  rises  in  the  horizon  of  dignity  and 
greatness,  as  the  sun  in  his  glory  ;  his 
splendid  beams  enlighten  and  enliven  the 
pages  of  Jewish  history  ;  all  seem  to  indi- 
cate abiding  greatness  and  prosperity.  But, 
alas !  his  sun  becomes  obscured  ;  sins,  like 
dark  clouds,  intervene ;  and  his  moral  his- 
tory for  a  length  of  time  becomes  afllictive, 
dreary,  and  distressing.  At  eventide,  how- 
ever, it  is  light.  Before  the  ending  of  his 
day,  the  sun  again  breaks  forth  ;  and  the 
serious  lessons  of  this  book  give  us  every 
reason  to  hope,  that  his  return  and  peni- 
tency  before  God  were  sincere,  deep,  and 
effectual.  As  a  true  convert  from  his 
worldly  voluptuousness,  and  idolatrous  pur- 
suits, he  records  his  experience,  and  places 
this  sermon  as  a  kind  of  pedestal,  on  which 
a  beacon  is  to  be  reared,  to  warn  all  suc- 
ceeding genei'ations  of  the  folly  and  misery 
of  departing  from  the  true  living  God.  Our 
subject  is  the  leading  inscription  or  text  of 
the  whole  discourse,  "  Vantty  of  vanities," 
&c.  Our  text  is  capable  of  great  abuse 
and  misrepresentation.  It  may  be  much 
distorted,  and  grievously  misapplied.  We 
shall,  therefore, 

I.  Guard  the  subject  from  misappro- 
priation. 

II.  Give  it  a  rational  and  scriptural 
interpretation.     And, 

III.  Labor  to  urge  its  true  and  just 
application. 

I.  Guard  the  subject  from  misappro- 
priation. 

1.  The  subject  is  often  misappropriated 
by  the  disbeliever.  I  mean  the  skeptic — the 
rejecter  of  revelation.  He  contemplates 
all  around  him  as  the  result  of  accident  or 
chance.  He  recognises  no  inventive  wis- 
dom— no  harmonious  order — no  controlling 
power — no  intellectual  design.  Seated  on 
the  barren  rock  of  infidelity;  excluding 
Deity  from  his  own  creation,  he  exclaims, 
in  the  language  of  affected  indifference, 
"  Vanity  of  vanities,"  &c. 

2.  The  subject  is  misappropriated  by  the 
gay  and  superficial.  Persons  who  are  truly 
the  butterflies  of  creation,  only  they  happerr 
to  have  the  form  of  intellectual  and  con- 
templative beings.  For  these  there  is  no 
attraction,  but  in  the  gay  scenes  of  dissi- 
pation. Frivolity  is  the  atmosphere  they 
breathe.  Of  science,  truly  so  called — 
philosophy,   worth    the    name — literature, 


193 


SKETCHfiS  OF  SERMONS. 


adapted  to  enlighten,  they  are  totally  igno- 
rant. Speak  to  these  of  the  solemn  verities 
associated  with  man's  responsibility,  and 
they  have  no  ear  to  hearken,  or  mind  to 
observe.  They  imagine  all  things  must 
partake  of  the  frivolity  of  their  own  pur- 
suits, and  consider  the  text  as  the  best  ex- 
cuse for  negligence  and  irreligion. 

3.  The  text,  is  misappropriated  by  the  sa- 
tiated sensualist.  Some  give  themselves  up 
to  work  all  kinds  of  voluptuous  iniquity 
with  greediness.  Ignorant  of  the  true  de- 
sign of  animal  enjoyments,  they  expect  to 
live,  be  hale,  and  happy,  in  the  hot-bed  of 
putrefaction.  At  length  the  mind  is  over- 
worked— the  system  shattered — the  consti- 
tution broken — an  immensity  of  material 
treasured  up  for  bitter  remorse,  and  pro- 
tracted pain  and  horror — and  the  text  be- 
comes their  constant  exclamation,  "Vanity 
of  vanities,"  &c. 

4.  The  text  is  often  misappropriated  by 
the  unfortunate'and  distressed.  Persons  set 
out,  calculating  upon  the  certainty  of  pleas- 
ure and  prosperity ;  they  only  dream  of 
aerial  castles  standing  firm  and  long.  The 
cherished  scheme  being  realized  ;  the  fair 
weather,  blue  skies,  and  enchanting  scene- 
ry ;  health,  friends,  riches,  enjoyments,  are 
in  the  inventory  of  their  good,  as  sure  re- 
alities. At  length  come  clouds,  and  storms, 
and  tempests  ;  one  plan  is  wrecked  upon 
another  ;  their  castles  evaporate,  their 
prospects  are  blighted,  and  they  sit  down 
cynical,  morose,  disappointed,  and  cry  out, 
with  impetuous  and  discontented  spirit, 
"Vanity  of  vanities,"  &c.  Now,  it  is  not 
necessary  that  I  expose  the  fallacy  in  each 
case  I  have  presented  to  you.  I  presume 
the  true  state  of  the  matter  must  be  self- 
evident.     Therefore,  let  us  consider, 

II.  The  rational  and  scriptural  in- 
terpretation OF  THE  text.  We  premise, 
none  of  the  divine  works  are  vain  ;  all  He 
doth  is  wise,  and  good,  and  righteous.  All 
the  bounties  of  heaven  are  good,  and  not 
vain  in  themselves.  This  may  be  said  of 
all  that  can  contribute  to  the  physical  or 
mental  enjoyment  of  man.  Knowledge, 
wealth,  society,  music,  when  rightly  ap- 
plied, are  not  surely  criminal.  But  the 
text  is  to  be  understood  thus  :  that,  as  man's 
chief  good  and  spiritual  portion,  the  whole 
world,  with  all  it  presents,  is  "  vanity  of 
vanities."  Now,  the  correctness  of  this 
will  appear, 

1.  If  you  consider  their  want  of  adaptation 


to  man's  true  nature.  Material  things  may 
do  for  material  creatures ;  earthly  good 
for  mere  earthly  natures ;  but  that  which 
is  mental,  must  have  a  mental  good — that 
which  is  moral,  must  have  a  moral  good. 
Now,  riches,  honors,  carnal  enjoyments, 
might  do,  were  man  only  material  ;  had 
he  no  spirit,  soul,  conscience,  &c.  But  to 
the  mind  they  are  chaff,  and  vanity,  and 
wind  ;  they  cannot  satisfy — -they  cannot 
fill,  for  they  are  not  adapted  ;  they  are 
vanity,  &c. 

2.  If  you  consider  their  mutable  uncer- 
tainty. They  are  ill-adapted,  but  also  in- 
secure. "  Riches  make  to  themselves 
wings,"  &c.  How  strange,  that  man 
should  passionately  love  and  depend  on  a 
bird  upon  the  wing !  They  are,  indeed, 
uncertain  riches.  Honor  is  a  bubble — a 
breath.  Only  five  days  intervened  be- 
tween the  hosannas,  and  the  cry  of  "  Cru- 
cify him,  crucify  him."  Cardinal  Wol- 
sey's  bitter  exclamation  has  been  proved 
true  in  ten  thousand  instances.  "  Oh  !  that 
I  had  served  my  God  as  I  have  my  king," 
&c.  Pleasures  are  not  ever  fragrant ;  oft- 
en they  satiate,  and  then  disgust.  All 
these  are  flitting  ;  inscriptions  on  the  sand, 
&c.  And  what  is  life  itself,  that  by  which 
we  hold  the  tenure  of  the  whole  ?  Man, 
at  his  best  estate,  is  altogether  vanity. 
Childhood,  and  youth,  and  manhood,  all,  all 
are  vanity. 

3.  They  do  not  satisfy  the  desires,  or  im- 
prove the  heart.  Who  does  not  feel  his  ac- 
countability ?  Who  can  obliterate  the 
claims  of  the  divine  governor,  or  utterly 
bury  the  admonitions  of  conscience  ?  There 
is  the  bed  of  affliction — the  hour  of  death — 
the  day  of  judgment ;  these  demand  prepa- 
ration— fitness.  What  vi^orldly  thing  can 
prepare  us  for  them  ?  Say — is  it  wealth, 
titles,  wine,  festivities,  or  even  general 
knowledge  ?  Do  they  exalt,  purify,  con- 
trol the  life,  assuage  the  passions,  meet  the 
desires,  answer  the  hopes  ?  Do  they  array 
in  the  robes  of  virgin  purity  for  the  coming 
of  the  Bridegroom  ?  Do  they  adorn  with 
the  wedding-garment  ?  Do  they  give  a 
sure  hope  of  a  blessed  immortality,  fit  us 
to  die,  commend  to  God,  and  meeten  for 
glory  ?  If  they  do  not,  then  how  true  the 
text,  "  Vanity  of  vanities !"  Is  not  the  in- 
terpretation of  the  text  true  and  just  1  Let 
us,  then, 

III.  Labor  to  urge  a  true  and  just 
application  of  the  subject. 


A  PRAYER  CONCERNING  DEATH. 


193 


1 .  Let  all  created  good  have  its  right  and 
subordinate  place  in  our  estimation.  Food 
and  raiment ;  wealth  and  reputation  ;  the 
proper  pleasures  of  life,  &c.  We  demand 
no  monastic  seclusion — no  corporeal  tor- 
tures— no  cynjcal  life  ;  but  remember, 
these  perish  in  the  using.  Call  them  by 
their  right  names ;  apply  them  to  their 
proper  end  ;  be  moderate  in  all  things 
lawful  ;  and  avoid  the  very  appearance  of 
evil. 

2.  Lei  it  induce  us  to  seek  those  which  are 
truly  precious  and  abiding.  Divine  know- 
ledge  is  not  vain  ;  divine  riches  are  not, 
&c.  ;  divine  honors  are  not ;  divine  pleas- 
ures are  not.  A  good  conscience — God's 
favor — God's  love,  &c.  ;  all  these  are  pre- 
sented to  us  in  Jesus  Christ. 

3.  Often  contrast  the  vanity  of  this  world, 
with  the  permanent  glory  of  heaven.  There 
no  changes  distract — no  tempests — no  pain, 
nor  sin,  nor  death,  &;c.  Oh,  seek  it !  set 
your  affections  upon  it,  &c.  Confess  that 
you  are  pilgrims,  &c. 


A  PRAYER  CONCERNING  DEATH. 

"  Lord,  make  me  to  know  mine  end,  and  the 
measure  of  my  days,  what  it  is,  that  I  may  know 
how  frail  I  am." — Psalm  xxxix.  4. 

This  is  one  of  David's  more  serious 
psalms.  Generally,  he  tuned  his  harp  to 
praise  and  adoration  ;  but  other  subjects 
were  sometimes  allowed  the  precedency. 
In  this  psalm,  he  contemplates  his  mortali- 
ty. As  a  traveller,  he  looks  to  the  end  of 
his  journey  ;  as  a  sailor,  to  the  completion 
of  his  voyage  ;  as  a  laborer,  to  the  conclu- 
sion of  the  day,  and  the  night  of  death. 
This  is  a  subject  which  ought  not  to  be  for- 
gotten. It  may  not  be  so  agreeable  as 
others,  but  it  may  be  more  useful.  Thus 
thought  Moses,  when  he  prayed,  "  So  teach 
us  to  number,"  &c.,  and  the  text.  Ob- 
serve, 

I.  Death,  as  to  this  world,  is  the  end 
OF  ALL  MEN.  We  say,  as  to  this  life  ;  for, 
though  a  man  dies,  yet  he  shall  live  again. 
Death  is  not  extinction — annihilation.  It 
may  be  said,  that  the  good  man  only  then 
begins  to  live  ;  but  it  is  the  end  as  to  this 
world. 

1.  It  is  the  end  of  all  our  temporal  con- 
cerns. Look  at  the  universal  toil  of  human 
beings.  Go  to  the  mine,  to  ihejield,  to  the 
25 


sea,  to  the  shop,  to  the  furnace,  to  the  la- 
boratory, to  the  counting-room,  to  the  study, 
&c.,  all  toil,  and  this,  when  not  excessive, 
is  advantageous  to  man.  Religion  says,  a 
man  may  be  diligent,  &c. ;  but  death  is  the 
end.  The  man's  work  may  live,  but  the 
artificer,  the  author,  must  die.  The  build- 
ing, the  picture,  the  book,  may  remain, 
&c.  Think  of  this — work  for  time — live 
for  eternity. 

2.  It  is  the  end  of  our  earthly  relation- 
ships. How  endearing,  and  sweet,  and 
precious  are  these  !  Look  at  that  family — 
at  that  social  circle — at  that  Christian 
church  ;  but  there  is  to  be  a  dissolution  of 
these.  Parents  die,  children  die,  friends 
die,  ministers  and  people  all  die.  Now 
two  duties.  Let  us  value  and  love  them, 
and  do  them  good  while  we  have  them. 
Let  us  not  forget  their  mortality,  and  idol- 
ize them. 

3.  It  is  the  end  of  our  probation.  This 
is  the  solemn  view.  We  are  on  trial  ;  we 
have  talents,  blessings  and  opportunities  ; 
we  are  stationed  here  as  candidates  for 
eternity.  But  at  death  the  probation  ends; 
our  talents,  and  time,  and  all  must  be  ac- 
counted for.  Then,  we  must  account  for 
our  stewardship — the  solemn  reckoning, 
and  the  reward  or  punishment.  Follow 
the  reflection — I  must  give  an  account. 

4.  It  is  the  end  of  our  exertions.  Then, 
we  can  do  no  more  for  our  families,  the 
church,  or  the  world.  Works  of  goodness, 
and  devotion,  and  mercy  end.  In  eternity, 
no  ignorant  children,  no  sick  families,  no- 
intemperate  victims  to  be  reclaimed.  As 
we  can  do  no  more  for  ourselves,  neither 
for  others.  Reflect,  "  I  must  work  while 
it  is  called  day,"  &c. 

II.  This  end  we  are  liable  to  forget. 
Hence  the  text,  "  Make  me  to  know,"  (fee. ; 
that  is,  to  remember,  to  consider,  &c.  We 
are  liable  to  forget, 

1.  Because  the  subject  is  not  agreeable  to 
flesh  and  blood.  Death  itself  is  an  evil ; 
love  of  life  implanted  deeply  ;  in  most  ca- 
ses, it  produces  gloom,  &c. 

2.  Because  other  things  absorb  all.  The 
mind  choked  with  cares,  surfeited  with 
pleasure,  or  occupied  with  trifles.  Often 
all  the  time,  all  the  faculties  engaged  in 
other  things.  Not  one  convenient  season, 
&c. 

3.  Because  Satan  would  have  us  forget  it. 
He  always  tries  to  blind  men  as  to  the  fu- 
ture.    He  would  have  men  ever  think  of 


194 


SKETCHES  OF  SERMONS. 


health  and  life,  and  the  world.  He  keeps 
out  of  mind  the  coffin,  the  shroud,  the  grave, 
eternity.  Who  does  not  know  the  truth  of 
this? 

III.  Prayer  to  God  in  reference  to 

THIS  END,  IS  HIGHLY  IMPORTANT  AND  DESIRA- 
BLE. We  have  referred  to  the  prayers  of 
Moses,  &c. 

1 .  By  prayer  to  God  the  subject  will  he 
kept  in  mind.  We  cannot  pray  about  it, 
without  this.  Thus  we  shall  think  and 
consider,  &c. 

2.  Prayer  to  God  will  sanctify  the  sub- 
ject to  us.  God  will  teach  us,  &c. ;  and 
his  teaching  will  influence  our  hearts,  &c. 

(1.)  We  shall  be  deeply  impressed  with 
our  own  frailty,  and  the  uncertainty  of  life. 
Measure  of  our  days  short ;  handbreadth  ; 
as  nothing ;  altogether  vanity  ;  as  many 
entrances  for  death  as  we  have  pores  in 
the  body, 

(2.)  We  shall  prepare  for  it,  by  repent- 
ance for  sin  ;  by  faith  in  Christ's  death  ; 
by  securing  a  title  for  the  skies  ;  by  walk- 
ing as  strangers,  &c. — pilgrims,  &;c. 

(3.)  We  shall  watch  for  it.  "Be  ye, 
therefore,  ready,"  &c.  "All  the  days  of 
my  appointed  time,"  &;c.  Not  forget  it; 
but,  like  the  mariner  at  the  mast  head,  be 
looking  out  for  the  haven  of  rest,  and  the 
shores  of  bliss. 

APPLICATION. 

1 .  Who  does  not  need  to  pray  thiis  ? 
Who  has  thought  rightly,  &c.,  enough  on 
this  subject  ? 

2.  Is  not  the  subject  worthy  the  attention  of 
all  ?  What !  the  young  ?  How  often  the 
flower  fades  before  the  noon-day,  &c.  Man 
is  as  mortal  at  eighteen  as  four-score. 

3.  Those  loho  will  not  entertain  the  subject 
will  die  twice — yea,  forever. 

4.  There  is  a  world  where  such  a  prayer 
will  be  unnecessary — yea,  improper.  No 
sickness,  or  death;  in  the  heavenly  Ca- 
naan, &c. 


THE    HOUSE  OF  MOURNING  AND  THE 
HOUSE  OF  FEASTING  CONTRAvSTED. 

"  It  is  better  to  go  to  the  house  of  mourning, 
than  to  go  to  the  house  of  feasting." — Eccles. 
vii.  2. 

We  will  at  once  call  your  attention  to 
the  text.     Let  us, 


I.  Visit  the  house  of  feasting,  and 

SEE  WHAT  MAY  BE  LEARNED  THERE.       And, 

II.  Visit  the  house  of  mourning,  and 

ASCERTAIN  THE    TRUTH  OF  THE  TEXT.       That 

"  it  is  better,"  &c. 

I.  We  will  visit  the  house  of  feast- 
ing, and  see  "WHAT  IS  TO  BE  LEARNED  THERE. 

1 .  The  house  of  feasting  must  be  described. 
Solomon  does  not  mean  the  house  of  revel- 
ry, scenes  of  excess,  places  of  sinful  pleas- 
ure; a  wise  or  good  man  would  never 
form  such  a  contrast ;  but  there  are  houses 
of  feasting  spoken  of  with  divine  approba- 
tion. 

(1.)  There  were  religious  feasts;  the 
feast  of  the  tabernacle,  the  feast  of  the 
passover,  the  feast  connected  with  the  jubi- 
lee. 

(2.)  Feasts  of  social  intercourse  and  hos- 
pitality. Lot  made  a  feast  in  Sodom  when 
the  angels  visited  him  ;  Abraham  made  a 
feast  when  Isaac  was  weaned  ;  Isaac  made 
a  feast  of  reconciliation  with  Abimelech. 

(3.)  Feasts  were  spoken  of  with  indirect 
approbation  by  Christ.  "  When  thou  makest 
a  feast  call  the  poor,"  &c.,  Luke  xiv.  13. 

(4.)  The  gospel  provision  is  often  liken- 
ed to  a  feast.  "  A  feast  of  fat  things,"  &c. 
Gospel  supper. 

(5.)  Christ  honored  a  feast  with  his  divine 
presence,  at  the  marriage  at  Cana  in  Gal- 
ilee. There  may  be  seasons  therefore 
when  feasts  may  be  seasonable. 

2.  Lessons  of  usefulness  may  be  learned 
in  the  house  of  feasting. 

(1.)  We  may  learn  the  goodness  of  God 
in  the  provisions  of  his  bounty,  and  this 
should  inspire  gratitude.  Every  creature 
of  God  should  be  sanctified  with  thanksgiv- 
ing. 

(2.)  We  may  learn  the  pleasurableness 
of  the  social  principle.  God  has  formed  us 
for  mutual  enjoyment. 

(3.)  We  may  learn  the  joyous  charac- 
ter of  our  religion  ;  not  designed  to  make 
us  wretched,  but  happy.  "  Rejoice  in  the 
Lord  always,"  &c.     We  remark, 

3.  Ingoing  to  the  house  of  feasting  some 
cautions  are  necessary. 

(1.)  These  visits  should  only  be  occa- 
sional, or  we  shall  waste  our  time  and 
means;  also  enervate  both  body  and  mind. 

(2.)  These  visits  should  be  regulated  by 
moderation,  even  in  the  enjoyment  of  the 
good  things  of  God.  In  eating,  our  mode- 
ration should  be  manifest,  we  should  not 
pamper  the  flesh,  &c. 


MOURNING  AND  FEASTING  CONTRASTED. 


196 


(3.)  These  visits  must  be  connected  with 
watchfulness,  there  are  many  snares :  to 
foolish  talking  and  jesting,  to  lightness  and 
frivolity,  to  vanity  and  display,  to  an  undue 
mixture  with  unprofitable  company.  Un- 
der these  restrictions  and  limitations  we 
may  visit  the  house  of  feasting.  But  let 
us, 

II.  Visit  the  house  of  mourning,  and 

SEE  THE  TRUTH  OF  THE  TEXT,  THAT  IT  IS 
BETTER,  AND    THEREFORE    SHOULD  HAVE  THE 

PREFERENCE.  "  It  is  better,"  &c.  By  the 
house  of  mourning  is  obviously  meant  the 
house  of  bereavement.  Where  death  has 
invaded,  and  where  the  friends  are  met  to 
attend  to  the  funeral  obsequies  of  the  de- 
parted ;  whose  house  has  not  been  at  one 
time  or  another  a  house  of  mourning  ? 
Who  has  not  lost  a  parent,  a  wife,  a  hus- 
band, child,  brother,  sister,  or  dearly  loved 
friend  ?  With  many  this  has  been  fre- 
quently repeated.  How  often  have  we 
been  called  to  visit  the  house  of  mourning  I 
One  and  another  have  finished  their  jour- 
ney before  us,  many  have  gone  to  their 
long  home,  and  as  mourners  we  have  had 
to  visit  their  bereaved  dwellings.  What 
is  to  be  seen  in  the  house  of  mourning  ? 
The  fruit  of  sin,  human  nature  in  ruins,  the 
body  prostrate,  loathsome,  the  spirit  fled. 
What  a  change  !  I  wonder  a  celebrated 
poet  could  ever  have  composed  that  hymn, 

"  Ah  !  lovely  appearance  of  death,"  &c. 

What  is  lovely  ?  To  whom  ?  Yet  it  is 
good  to  visit  the  house  of  mourning,  yea, 
better,  dsc.     The  house  of  mourning, 

1.  Teaches  us  what  we  are  slow  and  un- 
vnlling  to  learn  elsewhere. 

(1.)  Our  own  mortality.  The  "  living 
know,"  (fee,  and  yet  act  as  if  they  did  not. 
The  subject  does  not  impress  as  it  ought, 
but  in  the  house  of  mourning  it  comes 
home  ;  here  we  have  it  in  reality  before  our 
eyes. 

(2.)  Our  own  frailty.  We  think,  though 
death  may  come,  he  is  not  near, — a  great 
way  otf.  This  is  one  of  Satan's  delusions, 
but  how  often  is  it  torn  off  in  the  house  of 
mourning !  not  only  the  aged  and  infirm, 
but  the  young  and  strong. 

(3.)  The  emptiness  of  earthly  honors. 
What  avail  titles  ?  honors,  renown,  talents, 
learning,  &c.  ;  write  them  on  the  coffin 
plate,  engrave  them  on  the  marble  tablet, 
&c.     How  futile,  &c. 

(4.)  The  vanity  of  all  earthly  things. 


Its  wealth,   its  pleasures,   music,   revelry, 
how  empty,  &c. 

2.  In  the  house  of  mourning  we  see  the 
necessity  of  brotherly  affection  and  sympathy. 
In  the  house  of  feasting  each  one  seems 
happy,  all  appear  independent,  to  have  re- 
sources of  joy  in  themselves.  But  how  dif- 
ferent in  the  house  of  mourning  !  Here  we 
see  our  fellow-creatures  bowed  down,  heavy 
laden,  drenched  in  tears,  and  our  sympathy 
is  called  out.  We  are  to  aid,  to  feel,  to 
comfort,  to  weep,  &c. ;  and  it  is  well  that 
we  should  do  so.  All  this  softens,  sub- 
dues, hallows ;  it  tends  to  tear  up  selfish- 
ness, and  to  infuse  into  the  heart  a  spirit  of 
love  and  generosity. 

3.  In  the  house  of  mourning  the  blessings 
of  the  gospel  are  better  prized.  "The  full 
soul  loatheth  the  honeycomb."  The  bless- 
ings of  the  gospel  do  not  attract  the  gay  and 
the  joyous  as  they  ought  in  the  house  of 
feasting.  Created  good  seems  then  to  be  in 
the  ascendant.  How  different  when  sor- 
rowful and  heavy  laden ;  how  different 
when  the  cistern  is  broken  up,  or  holds  no 
water ;  how  different  when  we  feel  we  are 
dying  creatures  in  a  dying  world  !  Now 
light  and  peace  are  desired,  now  a  refuge 
is  precious,  now  the  soul  can  retire  and 
think  and  pray.  How  beautiful  now  will 
be  the  feet  of  those,  de;c.  Many  who  in 
the  day  of  prosperity  were  trifling  and  in- 
considerate, in  the  day  of  adversity  have 
considered.  In  their  affliction  they  will  seek 
me  early. 

4.  In  the  house  of  mourning  loe  are  brought 
to  contemplate  the  future  world.  We  are 
brought  to  the  margin  of  eternity  ;  we  fol- 
low our  friends  to  the  very  verge,  and  there 
they  leave  us ;  we  cannot  go  with  them, 
but  our  thoughts  do  so — our  feelings — our 
imaginations  ;  we  seem  to  come  very  near 
to  it ;  to  its  gate,  and  we  look  through  the 
lattice  work  ;  this  is  for  our  good.  To  be 
prepared  for  it ;  we  must  think  upon  it ; 
have  our  thoughts  and  affections  there  ;  be 
citizens  of  it  here,  expectants  here,  have 
our  conversation  in  it,  &;c.  Without  these 
we  shall  never  possess  it ;  in  these  respects 
how  much  better  to  go  to  the  house  of 
mourning,  &c. 

APPLICATION. 

1.  Let  our  subject  lead  to  serious  consid- 
eration. To  solemn  reflection.  Brethren, 
the  time   is   short,    &:c.     Let  this  be  our 


196 


SKETCHES  OF  SERMONS- 


prayer,    "  So    teach    us    to   number  our 
days,"  &c. 

2.  Let  it  lead  the  Christian  to  greater 
spirituality  and  devotedness.  How  diligent 
we  should  be  ;  how  earnest ;  how  intense  ! 

3.  Let  it  lead  the  unconverted  to  immediate 
decision.  "  Awake,  thou  that  sleepest," 
&c.  "  I  beseech  you  by  the  mercies  of 
God,"  &c.  Let  the  solemnities  of  religion 
now  impress,  &c.     Now  decide,  &c. 


THE  DECEASE  OF  THE  PIOUS. 

"  Precious  in  the  sight  of  the  Lord  is  the  death 
of  his  saints." — Psalm  cxvi.  15. 

There  are  four  things  which  are  closely 
and  essentially  connected  with  each  other. 
Life  and  death,  judgment  and  eternity. 
Every  day  of  life  is  one  towards  death,  and 
one  nearer  to  that  great  day  for  which  all 
others  were  made.  Death,  judgment,  and 
eternity,  will  just  bear  an  aspect  according 
to  our  character  and  course  of  life.  As  is 
the  way  so  will  be  the  end.  "  Whatsoever 
a  man  soweth  that  shall  he  also  reap." 
"  The  wickftd  is  driven  aw^ay  in  his  wick- 
edness, but  the  righteous  hath  hope,"  &c. 
Our  text  relates, 

I.    To  AN    IMPORTANT   CHARACTER.       The 

Lord's  saints. 

IL  To  A  SOLEMN  EVENT.  The  death  of 
the  Lord's  saints. 

IIL  The  interest  the  Divine  Being 
TAKES  in  this  EVENT.     "  Precious,"  &c. 

L    To  AN    IMPORTANT    CHARACTER.       The 

Lord's  saints.  The  term  signifies  holy 
ones  ;  but  in  the  original  it  signifies  merci- 
ful ones.  As  mercy  is  one  of  the  bright 
attributes  of  Jehovah,  so  it  is  one  of  the 
most  illustrious  graces  in  the  Christian 
character.  But  the  Lord's  saints  are  dis- 
tinguished, 

1.  As  renewed  spiritual  persons.  None 
such  by  nature  or  education.  All  men  are 
far  from  God,  &c.  Naturally  carnal — 
sold  under  sin.  Aliens — far  off,  &c. 
Such  must  be  renewed  by  the  power  of  the 
gospel  and  the  influences  of  the  Holy 
Spirit,  before  they  can  become  saints.  By 
the  Holy  Spirit  effectually  working  Avithin 
them,  they  are  made  spiritual — new  crea- 
tures in  Christ  Jesus. 

2.  As  righteous  and  holy  persons.     He 


who  is  born  of  God  doeth  righteousness. 
Love  to  God  and  love  to  his  commandments 
distinguish  all  saints.  A  righteous  life  is 
the  only  palpable  and  unquestionable  evi- 
dence of  the  saint's  true  character.  But 
besides  righteousness,  there  will  be  a  seek- 
ing after  holiness,  growing  into  the  divine 
likeness — conforming  to  the  divine  image, 
&c.     We  observe, 

3.  Saints  are  peculiar  persons.  They 
differ  from  the  mass.  Do  not  go  vvith  the 
multitude,  &c.  Their  speech  betrayeth 
them.  Their  maxims,  spirit,  &c.,  are  op- 
posite to  those  of  the  world.  Their  pur- 
suits and  desires,  &c.,  are  all  different  to 
the  world — they  are  saved  out  of  it.  They 
are  pilgrims  seeking  a  better  country.  Sol- 
diers fighting  with  the  powers  of  sin.  Ra- 
cers running  for  the  celestial  prize.  Citi- 
zens of  heaven,  born  from  thence  and 
thither  bound.     The  text  directs  us, 

n.  To  A  SOLEMN  EVENT.  Death  of  the 
saints. 

1.  The  most  eminent  of  saints  are  liable 
to  death.  No  amount  of  piety,  goodness, 
talents,  or  usefulness,  will  exempt.  No 
discharge  in  this  war,  &c.  The  fathers, 
where  are  they  ;  and  the  prophets,  do  they 
live  forever  ? 

2.  The  death  of  saints  is  under  the  gra- 
cious control  of  the  Lord.  The  whole  of  a 
good  man's  life  is  so  ;  all  his  hairs  are 
numbered  ;  all  his  steps,  &c.  How  much 
more  so  his  death  !  The  time,  place,  man- 
ner, &c.  The  Lord  guides  through  life, 
and  also  through  the  swellings  of  Jordan. 

3.  The  death  of  saints  is  often  a  present 
loss  to  the  church  on  earth.  The  church 
loses  their  presence,  their  prayers,  influ- 
ence, &c.     But, 

4.  The  death  of  saints  is  their  infinite  ad' 
vantage.  "  To  die  is  gain."  "  Blessed 
are  the  dead  who  die  in  the  Lord,"  &c. 
The  warfare  is  over — the  race  finished, 
&c.^  Now  the  sheaf  is  ripe — the  likeness 
complete — the  majority  attained — the  pro- 
bation ended,  and  the  perils  over,  forever  and 
ever  ;  now,  holiness,  intelligence,  and  bliss, 
are  perfected  ;  absent  from  sin,  sorrow, 
and  danger,  and  present  with  the  Lord  in 
the  realms  of  purity,  glory,  and  joy.  Ob- 
serve, 

III.    The    INTEREST   THE    LoRD   TAKES  IN 

THIS  EVENT.     "  Precious,"  &c. 

1.  As  such  it  is  especially  the  subject  of 
his  gracious  notice  and  regard.  He  alwajrs 
beholds  them  with  complacency  and  de- 


THE  FAITHFUL  SERVANT'S  REWARD. 


197 


light,  how  much  more  now.  He  makes  all 
the  bed  of  his  people  ;  he  gives  light  in 
darkness,  &c.  He  sustains  and  blesses 
according  to  their  need,  &c. 

2.  As  such  he  bestoics  peculiarly  precious 
blessings.  Often  taking  down  the  taberna- 
cle gradually  ;  often  giving  a  rich  expe- 
rience ;  often  in  mellowing  the  atmosphere, 
and  irradiating  the  whole  of  the  horizon, 
removing  every  stormy  cloud  ;  restraining 
Satan,  invigorating  the  graces,  giving 
gleams  of  glory  and  draughts  from  the 
fountain-head  of  bliss.  In  one  word,  in 
giving  dying  grace. 

3.  Bi  enabling  his  dying  saints  to  triumph 
in  dissolution.  It  was  when  dying,  that 
Christ  raised  the  shout  of  conquest.  So 
Stephen — so  Paul — so  myriads.  This  is 
the  Lord's  doings,  and  thus  religion,  his 
saints,  and  especially  his  own  blessed  name, 
are  honored  and  magnified. 

APPLICATION. 

1 .  See  the  difference  between  the  death  of 
the  righteous  and  of  the  wicked.  We  see  it 
represented  in  the  contrasted  scenes  of 
Joseph's  dream,  where  one  was  elevated  to 
honor,  and  the  other  led  forth  to  execution. 
In  the  passage  of  the  Israelites  through  the 
Red  Sea,  and  the  overthrow  of  Pharaoh, 
&c. 

2.  Hoii}  different  the  supports  of  Deism 
and  Christianity  in  a  dying  hour  !  What 
can  Deism  do  for  its  dying  votaries  ?  Oh, 
think  and  reflect. 

3.  How  different  the  results  of  irreligion 
and  piety  !  A  life  misspent,  means  neglect- 
ed, soul  lost,  &c.  In  the  other,  the  work 
finished,  and  the  rewards  of  eternity  in 
sight.  Who  then  will  be  on  the  Lord's 
side  ?  Young  friends,  delay  not ;  oh,  let 
this  subject  move  you  ;  let  it  allure  you  ; 
now  decide  ! 


THE  FAITHFUL   SERVANT'S   REWARD. 

"  His  lord  said  unto  him,  Well  done,  good  and 
faithful  servant ;  thou  hast  been  faithful  over  a 
few  things,  I  will  make  thee  ruler  over  many 
things  ;  enter  thou  into  the  joy  of  thy  lord." — 
Matt.  xxv.  23. 

The  text  is  connected  with  the  parable 
of  the  talents — a  parable  fraught  with  the 
most  important  instruction,  and  one  which 
it  is  our  true  interest  often  to  consult  and 


study.  In  it  we  are  taught  our  responsi- 
bility to  God  ;  that  the  demands  of  Jehovah 
will  be  in  proportion  to  the  talents  given, 
and  the  means  of  improvement  possessed  ; 
that  a  period  will  arrive  when  we  must 
each  render  his  individual  account ;  and 
that  God  will  reward  every  man  according 
to  the  use  he  has  made  of  the  talents  com- 
mitted to  his  trust.  Now,  the  subject  pre- 
sents to  our  view  the  result  of  the  divine 
scrutiny.  The  servant's  accounts  are 
satisfactory,  his  privileges  have  been  im- 
proved, and  his  master  publicly  attests  it, 
saying,  "  Well  done,"  &c.  Observe  the 
character,  the  commendation,  and  the  re- 
ward. 

I.  Notice  the  character  referred  to. 
It  is  that  of  servant ;  a  servant  of  God. 
Now,  this  can  only  be  applied  to  the  Chris- 
tian ;  not  to  the  unconverted  sinner,  nor  to 
the  formalist.  Now,  in  being  the  servants 
of  God  it  is  implied, 

1 .  That  the  service  of  sin  and  Satan  has 
been  abandoned.  We  cannot  serve  both. 
In  our  natural  state  we  are  the  servants  of 
sin.  In  repentance  we  forsake  the  works, 
&c.,  of  the  devil ;  we  cease  to  be  the  slaves 
of  iniquity  ;  the  yoke  of  sin  is  taken  from 
the  neck  ;  and  the  fetters  of  our  natural 
bondage  are  broken  off.     It  implies, 

2.  That  Christ,  arid  his  service,  have  been 
cheerfully  and  solemnly  assumed.  Christ 
invites  the  sinner  to  come  to  him  ;  to  yield 
himself  to  him  ;  to  present  himself  a  living 
sacrifice,  &c.  Now,  this  has  been  done. 
The  mind  has  assented  ;  the  heart  has 
obeyed.  By  believing  consecration,  Christ 
and  his  claims  have  been  conceded,  and  an 
entire  surrender  of  the  soul  to  him  has  been 
made.     It  implies, 

3.  That  Christ'' s  authority  and  commands 
are  fully  recognised.  If  I  am  a  servant, 
then  Christ  is  my  master.  His  authority  I 
must  own — his  laws  I  must  obey.  It  must 
be  my  calling,  the  end  of  my  life  to  serve 
him.  I  must  seek  to  know  his  will,  and 
walk  in  all  his  commandments.  Such 
briefly  is  the  character.     Notice, 

II.  The  commendation  given.  "  Well 
done,  good  and  faithful,"  &c.  Now,  what 
are  the  essentials  of  good  and  faithful  ser- 
vitude ?     There  must  be, 

1.  Diligence.  In  opposition  to  negli- 
gence and  indolence.  An  improvement  of 
our  time  ;  a  proper  regard  to  duty  ;  the 
laying  out  of  our  powers,  &c.  This  is 
often  inculcated,  "Be  diligent,"  &c.  "  Giv- 


198 


SKETCHES  OF  SERMONS. 


ing  all  diligence,"  &c.     The  other  servant 
was  condemned  for  slothfulness,  &c. 

2.  Constancy.  In  opposition  to  vacilla- 
tion and  change.  The  Christian  recog- 
nises Christ  as  his  master  in  all  places  and 
at  all  times.  In  public ;  in  the  domestic 
circle  ;  in  secret,  &c.  In  all  his  ways  he 
acknowledges,  &;c. 

3.  Cheerfulness.  In  opposition  to  con- 
straint. Not  from  fear  of  death  and  hell, 
but  from  love.  He  is,  indeed,  constrained  ; 
but  it  is  by  love,  "  the  love  of  Christ,"  &c. 
He  delights  to  do  the  will  of  God  ;  his  heart 
is  in  it ;  he  loves  the  master,  and  loves  the 
service. 

4.  Devoted  fidelity  and  zeal.  In  opposi- 
tion to  formality  and  unconcern.  He  feels 
the  claims  of  God  ;  he  enters  into  them  ; 
he  identifies  them  with  his  very  life ;  he 
makes  them  his  own  ;  his  first  and  best 
powers  are  yielded  to  God  ;  Christ  has  the 
pre-eminence  ;  the  fire  of  zeal  burns  on 
the  altar  of  his  heart;  he  is  as  faithful 
even  in  small  matters,  as  in  great  ones  ; 
he  recognises  the  claims  of  Jesus  to  all  he 
is,  and  to  all  he  has — body,  soul,  and 
spirit — time  and  property. 

5.  Perseverance  to  the  end.  He  is  faith- 
ful, even  unto  death.  He  serves  him  in 
health  and  in  sickness — in  life,  and  to  the 
hour  of  dissolution.  Such  is  the  commen- 
dation.    Observe, 

III.  The  reward  bestowed.  "I  will 
make  thee  ruler,"  &;c.  Now,  this  reward 
includes  three  things  :  Dignity,  riches,  and 
felicity.     It  is  a  reward  of, 

1.  Dignity.  "I  will  make  thee  ruler," 
&c.  Now,  this  is  the  general  doctrine  of 
revelation,  that  the  saints  of  God  shall  be 
exalted  and  dignified.  God  will  glorify 
them  before  assembled  worlds ;  He  will 
own  and  confess  them.  They  shall  have 
dominion,  be  exalted  to  the  station  of  the 
angels,  and  they  shall  be  kings  and  priests 
unto  God  and  the  Lamb  forever.  They 
shall  be  exalted  to  thrones,  bear  victorious 
palms,  and  upon  their  heads  shall  be  crowns 
of  glory  that  fade  not  away.     A  reward  of, 

2.  Riches.  The  riches  of  grace  are 
now  their  portion — then  the  unsearchable 
riches  of  eternal  life.  They  are  heirs  of 
God,  and  God  shall  be  their  unfailing  and 
everlasting  portion.  Adversity  and  want 
shall  be  removed  forever  ;  have  unbounded 
celestial  treasures,  and  blessings  everlast- 
ing.    It  is  a  reward, 

3.  Of  felicity.      "Joy   of  thy   Lord." 


Now,  they  have  the  joys  of  the  Holy 
Spirit ;  but  this  they  receive  in  streams 
from  above.  Have  it  by  measure ;  but 
there  they  enter  into  the  joy — bathe  in  the 
ocean.  Now,  they  have  rays  of  joy,  &c. ; 
there,  they  are  surrounded  by  the  meridian 
splendor  of  eternal  noon.  Now,  this  joy 
of  the  saints  will, 

(1.)  Be  proportionate;  not  all  alike. 
One,  two  cities  ;  another,  five,  «Sic.  There 
are  clearly  degrees  of  future  glory,  "  As 
one  star  differeth,"  &c.  Three  things  will 
bear  on  the  saint's  future  glory : — 

Holiness.  Which  expands  the  mind, 
and  gives  it  greater  capability  of  enjoy- 
ment. 

Usefulness.  "  They  that  turn  many  to 
righteousness,"  &c.     And, 

Sufferings.  "  Our  light  afflictions,  &;c., 
work  out,"  &.C.     "  Whoso  forsaketh,"  &c. 

(2.)  It  will  be  perfect.  No  mixture — 
no  alloy — no  intermission.  All  sources  of 
sorrow  left  behind. 

(3.)  It  will  be  boundless,  both  in  mea- 
sure  and  duration.  Fulness  of  joy,  and 
pleasures  for  evermore. 

(4.)  It  will  be  the  joy  of  our  Lord.  Of 
his  obtaining ;  of  his  bestowing  ;  the  same 
with  his  joy,  John  xvii.  22.  "  He  that 
overcometh,"  &c.  If  we  suffer  with  him, 
we  shall  also  reign  with  him  ;  in  the  en- 
joyment of  him  forever  and  ever.  Such 
will  be  the  faithful  servant's  reward. 

APPLICATION. 

1.  Are  we  the  characters?  The  ser- 
vants of  Christ. 

2.  Are  we  living  and  aspiring  after  the 
commendation  of  "good  and  faithful  ser- 
vants V  Are  we  diligent  ?  constantly 
zealous  ?  &c.  Or,  are  we  indolent  ?  self- 
ish ?  &c. 

3.  How  miserable  will  be  the  unfaithful 
servant's  eternal  destiny  ! 

4.  Let  the  devoted  servants  of  Christ  an- 
ticipate the  reward.  Now,  you  are  the 
happy  people  ;  but  the  fulness  of  the  bless- 
ing is  to  come — the  glory  is  yet  to  be  re- 
vealed. Let  it  incite  your  feelings  and 
powers ;  let  it  enliven  your  hope ;  let  it 
cheer  your  souls  : — 

"  The  thoughts  of  such  amazing  bliss, 
Should  constant  joys  create." 

5.  Who  will  be  the  servants  of  the  Lord? 
i  Who  is  willing,  &c. 


IMPORTANT  INTERROGATIONS. 


199 


IMPORTANT  INTERROGATIONS. 

"  What,  then,  shall  I  do,  when  God  riseth  up  ? 
And  when  he  visiteth,  what  shall  I  answer  him  ?" 
— Job  xxxi.  14. 

Job — the  speaker  in  the  text — is  aver- 
ring his  integrity,  in  reference  to  his  own 
servants,  verse  13.  A  conscientious  man 
will  be  considerate  of  those  who  depend 
upon  him  ;  yea,  a  merciful  man  regardeth 
the  life  of  his  beast.  But,  we  select  the 
words  of  the  text  as  referring  to  a  crisis 
which  will  be  peculiarly  solemn  and  im- 
portant to  every  one  of  us  ;  that  period, 
when  God  will  rise  up  and  exact  from 
every  one  an  account  of  his  stewardship. 
There  is  a  passage  quite  parallel  in  sig- 
nification to  the  text,  Luke  xiii.  24,  &c. 
I  ask,  do  any  present  dispute  whether  God 
will  judge  men  or  not  ?  if  so,  revelation 
must  be  rejected.  This  is  often  propound- 
ed for  our  serious  consideration.  It  is  the 
doctrine  of  the  Old  Testament,  reiterated 
by  the  Saviour,  made  known  by  the  apos- 
tles, and  is  one  of  the  concluding  visions  of 
the  Apocalypse.  Is  it  not  in  perfect  har- 
mony, too,  with  reason,  that  man  should 
be  rewarded  or  punished  according  to  his 
works  ?  Admitting,  therefore,  these  essen- 
tial principles,  we  ask,  what  shall  we  do  ? 
Let  us  take  the  latter  clause  of  the  text 
first.     When  God  riseth  up  in  judgment, 

I.  What  will  you  answer  ?  We  put 
It  to  the  two  great  divisions  of  mankind. 

1 .  We  ask  you,  who  are  unconcerned  and 
indifferent  to  religion  ?  We  may  assume, 
that  God  will  require  answers  to  such 
questions  as  these  : — How  have  you  lived  ? 
What  end  has  your  life  answered  ?  How 
have  you  employed  your  talents,  opportu- 
nities, privileges  ?  &c.  What  is  your  pres- 
ent state  ?  &c.  What  plea  for  your  guilty 
condition  ? 

( 1 . )  Will  you  plead  your  uncertainty  as  to 
the  nature  of  true  religion  ?  That  you  had 
not  demonstration  as  to  the  will  and  claims 
of  God.  Not  sure  as  to  the  truth  of  the 
Bible,  &c.  May  not  God  reply,  How  did 
you  believe  so  many  things  on  much  slighter 
evidence  ?  History,  biography,  &c.  Did 
you  carefully,  solemnly  weigh  the  evi- 
dences, take  pains  to  be  right  ?  &c.  Did 
you  let  conscience  throw  her  influence  into 
the  right  scale  ?  &c.  Did  you  ascertain 
how  the  Bible  produced  such  mighty  eifects  ? 
Could  not  doubt  God's  exceeding  goodness. 
Why  not  love,  praise,  and  worship  him  ? 
Is  it  not  plain  that  you  cannot  answer  ? 


(2.)  Will  you  plead  necessity,  or  circum- 
stances, as  the  causes  of  your  condition  ? 
Perhaps  you  say  that  you  had  a  depraved 
heart ;  peculiar  conformation  of  mind ; 
extremely  ensnaring  circumstances  and 
temptations.  Now,  all  this  may  be  true  ; 
but,  if  you  were  a  judge  in  a  human  court, 
would  you  take  these  pleas  from  a  robber, 
or  an  assassin  ?  Besides,  God  would  re- 
ply and  say,  it  is  not  your  depravity,  but 
the  rejection  of  the  remedy  ;  not  your  guilt, 
but  refusal  of  the  pardon  ;  not  circum- 
stances and  snares,  but  despising  my  Spirit 
and  grace.  What  then  can  you  answer, 
when  he  visiteth  ? 

(3.)  Will  you  exhibit  your  excellencies  to 
counterbalance  your  sins  ?  A  good  man  to 
your  species  ;  that  is,  distinguished  for 
humanity — a  patriot — lover  of  your  kind — 
a  devoted  parent,  &c.  Two  objections  to 
this  : — 

1.  You  never  designed  to  serve  God  in 
all  this.  God  not  in  all  your  thoughts.  It 
was  agreeable  to  your  ideas  and  feelings. 

2.  You  had  your  reward.  Humanity 
rewards  its  possessor.  Patriotism  obtained 
your  own  approbation,  and  that  of  others. 
Domestic  kindness  was  returned  by  the 
happiness  it  eiTected.  You  did  not  these 
things  to  the  Lord,  but  to  yourself,  and  you 
had  the  reward  ;  but  God  you  neglected — 
despised. 

(4.)  Will  you  refer  to  your  purposes  and 
resolutions  7  But  then  they  have  all  been 
violated.  Better  not  to  vow,  than  to  do  so^ 
and  not  to  pay  them.  You  had  time  ;  per-^ 
haps  many  years.  Means  of  grace  in 
abundance  ;  numberless  opportunities.  A 
day  was  given — calls  and  invitations  sent 
— providences  to  move  you — events  all 
preaching  to  you.  Had  you  not  a  reason- 
able amount  of  time  ?  How  many  had  not 
so  much  ?  Enough  for  every  thing  but 
religion,  the  soul,  and  eternity.  What  will 
you  answer  ? 

2.  But  we  turn  to  the  righteous.  What 
will  you  answer  ?  No  merit,  or  righteous-- 
ness.  Will  you  not  refer  to  the  mercy  of 
God — to  the  sacrifice  of  Christ — to  the  plen- 
itude of  the  gospel — to  the  efficacy  of  the 
Spirit  ?  Give  all  the  glory  to  God.  Not. 
worthy  of  the  least  of  thy  mercies.  Worthy/ 
is  the  Lamb. 

"  'Tis  just  the  sentence  should  take  place  ; 
'Tis  just ;  but,  oh !  thy  Son  hath  died." 

We  turn  now  to  the  second  question. 
II.  What  will  you  do  ?     I  ask  this  of. 


200 


SKETCHES  OF  SERMONS. 


the  unconverted — the  unprepared,  for  the 
righteous  will  welcome  Christ  ;  shout,  All 
hail  !   Hosanna  ! 

1.  Will  you  fiee  ?  But  how,  or  where  ? 
God  is  omniscient  and  omnipresent.  Can- 
not conceal,  evade,  or  go  beyond  his  reach 
and  control.  All  will  obey  the  trumpet's 
blast  ;  the  sea — hades,  &c. 

2.  Will  you  resist  ?  Angelic  hosts,  one 
of  whom  slew  thousands  in  a  night.  Resist 
the  almighty  power  of  God  !  the  moth  could 
better  resist  the  strength  of  man  !  resist  the 
lightning  —  the  desolating  whirlwind  !  re- 
sist the  ocean's  roaring  tempest  !  resist  the 
earthquake — the  pestilence  ! 

3.  Will  you  seek  the  aid  of  your  fellow- 
sinners  ?  They  will  be  in  the  like  condem- 
nation ;  equally  powerless — despairing — 
lost  !  Now  combination — multitudes,  avail 
not. 

4.  Will  you  appeal  to  the  happy,  the  re- 
deemed ?  Benevolence  will  surely  be  per- 
petuated in  heaven.  But  if  the  God  of  be- 
nevolence can  punish,  then  the  most  merci- 
ful will  exclaim,  "  Just  and  righteous  art 
thou,"  &c.  Will  they  demur  ?  Oh,  no  ! 
They  will  solemnly  respond,  "  So  let  all 
the  enemies  of  God  perish." 

5.  Will  you  throw  yourselves  on  the  divine 
clemency  ?  The  reign  of  grace  is  over — 
the  dispensation  of  clemency  ended.  Look 
at  the  sceptre — it  is  pure  justice  ;  no  longer 
pity,  &c. 

6.  Will  you  fly  to  the  cross  ?  Judea — 
Calvary,  have  all  passed  away.  No  ;  the 
Lamb  is  no  longer  held  up  for  contrition's 
gaze.  The  trumpet  no  longer  sounds  ; 
Christ  is  now  judge  ;  the  cross  now  glitters, 
as  if  with  fiery  indignation  to  the  rejectors 
— to  the  unbelievers,  &c.  Hope  and  mer- 
cy are  clean  gone  forever.  What  will  you 
do  ?  Lie  down  in  darkness  ;  be  cast 
out,  &c. 

APPLICATION. 

1.  But  what  will  you  do  ?  Avert  it  now 
— prepare  now — pray  now — fear  now — re- 
pent now — believe  now — obtain  a  hope  and 
title  now. 

2.  Who  will  this  day  ?  Who  among 
you  young — you  aged  ? 


FUTURE  PUNISHMENTS. 

"Fear  him  which,  after  he  hath  killed,  hath 
power  to  cast  into  hell." — Luke  xii.  5- 


Our  subject  is  replete  with  that  which  is 
truly  solemn,  awful,  and  momentous  ;  yet 
it  is  one  of  those  topics  which  evidently 
come  within  the  proper  sphere  of  ministe- 
rial duty  ;  it  is  a  part  of  the  counsel  of 
God.  The  great  apostle  said,  "  Knowing 
the  terrors  of  the  Lord,  we  persuade  men." 
Before  entering,  however,  immediately  on 
the  discussion  of  the  subject,  a  kw  prefa- 
tory observations  may  be  necessary,  per- 
haps essential. 

(1.)  That  the  great  and  blessed  God  has 
a  right  to  make  laws  for  the  government  of 
his  intelligent  creatures. 

(2.)  That  these  laws  may  justly  be  con- 
nected with  rewards  to  the  obedient,  and 
with  punishment  to  the  disobedient. 

(3.)  That  in  the  present  life  it  is  evident 
men  are  not  punished  and  rewarded  accord- 
ing to  their  moral  character  and  doings. 

(4.)  That  there  must  be  therefore  ano- 
ther world  where  the  guilty  will  be  punish, 
ed,  and  the  righteous  rewarded. 

(5.)  That  if  men  are  not  punished  or  re- 
warded in  a  future  state,  then  the  adminis- 
trations  of  God  are  not  equitable  and  just. 

(6.)  That  the  scriptures,  however,  do 
most  clearly  and  fully  reveal  such  rewards 
and  punishments  in  the  world  to  come. 

(7.)  That  we  can  know  nothing  with 
certainty  on  this  subject,  except  what  is 
contained  in  the  word  of  God. 

(8.)  Then  the  word  of  God  only  must 
be  our  guide  and  oracle  on  the  fearful  sub- 
ject to  which  your  attention  is  now  invited. 
Our  subject  embraces  two  leading  points. 

L  Why  there  is  a  hell,  &c.  But  a 
word  or  two  as  to  the  signification  of  the 
term.  In  scripture,  the  word  does  not  al- 
ways mean  a  state  of  punishment,  but  oc- 
casionally the  grave,  and  the  unseen  world, 
Acts  ii.  31  ;  but  in  most  passages  it  dis- 
tinctly points  to  a  place  of  future  punish- 
ment. Let  the  following  suffice  : — "  The 
wicked  shall  be  turned  into  hell,"&c.  "  And 
in  hell  he  lifted  up,"  &c.  Now  there  are 
three  reasons  why  there  should  be  a  hell  : — 

The  first  respects  Deity.  He  is  a  holy 
being ;  he  cannot  behold  iniquity  with  al- 
lowance. Is  it  reasonable  that  his  ene- 
mies should  dwell  in  his  sight — share  his 
palace  —  mingle  with  his  holy  hosts  ? 
Think  of  vile,  polluted,  malevolent  spirits, 
hating  God  and  holiness,  and  say  if  it  is 
not  necessary  that  they  should  have  a 
world  to  themselves,  and  dwell  in  a  state 
of  exilation  from  God. 


FUTURE  PUNISHMENTS. 


201 


Our  second  reason  respects  holy  beings. 
There  are  angels — holy  beings — glorified 
saints.  Are  these  to  bear  the  society  of 
the  vile  and  wicked  ?  If  so,  the  next 
world,  to  the  righteous,  would  be  vastly 
worse  than  this.  Now,  the  godly  can 
retire  to  their  closets,  &c.  ;  to  the  house 
of  God,  &c. 

Our  third  reason  respects  the  wicked  them- 
selves. Is  it  not  meet  and  righteous  that 
they  should  be  in  a  state  of  restraint,  and 
not  allowed  to  wage  eternal  war  and  re- 
bellion against  God  and  his  holy  govern- 
ment ?  These  reasons  will  all  be  illus- 
trated, if  we  look  at  our  prisons.  Who 
will  deny  that  such  places  are  necessary  ? 
Of  what  avail  would  be  our  laws  ?  We 
say,  the  honor  of  the  king,  and  the  ma- 
jesty of  his  government,  i-equire  a  prison 
for  the  lawless  and  the  vile.  We  say,  it 
is  necessary  for  the  safety  and  welfare 
of  the  community  at  large,  or  else  nei- 
ther property  nor  life  would  be  secure. 
Who  would  wish  to  live  in  society  where 
the  most  vicious  and  cruel  of  mankind 
range  abroad  at  pleasure  ?  &c.  There- 
fore, that  the  power  of  evil  may  be  re- 
strained, the  laws  regarded,  and  the  rights 
of  the  community  respected,  the  prison  is 
necessary.  Equally  so,  and  for  the  same 
reasons,  hell.  The  honor  of  Jehovah, 
the  justice  of  the  divine  government,  the 
well-being  of  the  righteous,  and  the  re- 
straint of  the  vile,  all  demand  that  there 
should  be  a  hell.     Let  us  now, 

II.  Consider  the  scriptural  account 
OF  it.  It  is  obvious,  that  some  of  the 
descriptions  of  the  Bible  are  figurative. 
"  Lake  of  fire."  "  Lake  that  burneth 
with  fire  and  brimstone ;"  "  where  the 
worm  dieth  not,"  &;c.  I  know  some  have 
contended  for  the  literal  existence  of  the 
fire  and  the  worm  ;  but  we  conceive  there 
are  insurmountable  objections  to  those 
opinions.  Among  the  revealed  represen- 
tations of  hell,  we  have, 

1.  The  nature  of  the  place  affirmed.  It 
is  a  prison — a  place  of  confinement  into 
which  all  the  rebellious  and  unholy  are  to 
be  thrust.  As  such,  it  is  stated  that  it  was 
originally  intended  for  the  devil  and  his 
angels,  Matt.  xxv.  41.  Men,  by  uniting 
with  the  devil  in  sin,  become  his  com- 
panions, and  sharers  of  the  hell  prepared 
for  him  and  his  angels.  This  prison  is  one 
of  darkness — outer  darkness — the  dark- 
ness of  death,  &c. 

26 


2.  The  nature  of  the  misery  is  also  reveal- 
ed. It  is  represented  as  being  extreme — 
absolute — unmitigated  ;  as  horrible  as  the 
burning  of  the  flesh  with  fire — yea,  with 
fire  and  brimstone.  It  is  described  as  pro- 
ducing weeping,  wailing,  and  gnashing  of 
teeth.  It  is  represented  as  a  state  of  utter 
torment,  "  I  am  tormented  in  this  flame." 
Lost  spirits  are  delivered  to  the  tormentors. 

3.  The  sources  of  their  misery  are  also  re- 
vealed.    The  misery  of  hell  will  arise, 

(1.)  From  the  loss  of  all  enjoyment. 
There  will  be  no  peace,  no  joy,  no  happi- 
ness  for  the  lost.  Not  one  instant's  cessa- 
tion of  horror  and  wo  ;  not  one  bright  in- 
terval ;  not  one  cheering  moment.  The 
wretched  in  this  life  are  sometimes  cheered 
by  the  visits  and  sympathies  of  friendship ; 
but  the  lost  will  never  enjoy  that — by  the 
intervention  of  sleep  ;  but  the  eye  of  the 
lost  will  never  be  closed  in  sleep.  All 
sources  of  enjoyment  and  happiness  will 
have  fled  forever,  &c. 

(2.)  From  the  infliction  of  the  divine 
wrath  ;  a  sense  of  God's  displeasure  ;  his 
just  and  righteous  indignation.  Psalm  xi.  6. 
"  Upon  the  wicked,"  &c. 

(3.)  Earnest  and  unallayed  desires.  The 
representation  given  of  hell  in  the  parable 
of  the  rich  man  ;  he  saw  Lazarus  afar  off". 
It  is  highly  probable  that  the  lost  will  see 
the  bright  and  joyous  scenes  of  heaven — 
hear  their  songs — behold  their  triumph — 
see  the  oceans  of  pleasure.  Oh  !  how  they 
will  long  to  enjoy  them !  But  the  desire 
even  for  a  drop  of  water  will  be  absolutely 
refused.  Then,  too,  these  wicked  desires 
will  remain  in  all  their  unsubdued  force. 
The  miser  seeking  gold — the  sensualist 
pleasure — the  drunkard  his  cup.  But  now 
they  have  the  burning,  feverish  desires,  but 
no  means  of  realization. 

(4.)  From  remorse  of  conscience.  Sin 
will  now  be  seen  in  all  its  blackness ;  seen 
in  the  light  of  the  flames  of  perdition.  How, 
then,  will  the  lost  curse  themselves  !  Look 
at  Esau,  crying  with  many  prayers  for  his 
birthright ;  but  he  had  sold  it — it  was  gone 
forever.  Now  the  sinner  will  see  the  in- 
fatuation of  his  course.  To  sell  the  soul, 
and  heaven,  and  eternal  salvation,  for  the 
bubbles  of  time — for  a  title — for  show, 
pomp,  &c. — an  hour's  mirth,  &c.  Every 
recollection  will  produce  remorse — excite 
horror.  Wealth  prostituted ;  health  and 
strength  spent  in  toiling  the  way  to  ruin  j 
talents  perverted ;  pious  parents  and  friends ; 


202 


SKETCHES  OF  SERMONS. 


but  now  the  gulf  between.  Bible — but  it 
was  neglected  ;  sabbaths  wiled  away,  and 
gospel  mercies  not  improved  ;  conscience 
drowned,  stupified,  &c.  ;  Christ  and  his 
cross,  &c.,  despised. 

(5.)  From  the  companions  of  their  mise- 
ry. In  hell  will  be  all  the  vile  of  the  uni- 
verse, hateful  and  haters  of  one  another. 
All  the  black,  debased  spirits,  that  ever 
cursed  the  world,  with  all  their  propensi- 
ties and  crimes.  Think  upon  them  ;  think 
of  being  shut  up  with  fifty  of  the  vilest  as- 
sassins ;  but  here  will  be  all  who  ever  lived 
and  died  in  sin,  besides  the  devil  and  his 
angels,  for  whom  hell  was  originally  pre- 
pared. 

(6.)  From  a  sense  of  settled  and  eternal 
despair.  For  the  misery  of  the  lost  will 
endure  forever ;  despair  of  relief  will  be 
the  bitterest  ingredient  in  their  cup.  But 
many  dispute  the  eternity  of  the  future 
punishment  of  the  lost.  Revelation  is  ex- 
plicit. 

1.  The  same  words  were  employed  to 
describe  both  the  one  and  the  other — both 
heaven  and  hell.  "  These,"  says  Christ, 
"  shall  go  away  into  everlasting,"  &c. 
Again,  "  where  the  worm  dieth  not,"  &;c. 
The  smoke  of  their  torment  ascendeth  for- 
ever and  ever. 

2.  We  remark,  there  is  no  proof  that 
the  punishment  will  in  the  least  purify  the 
wicked  ;  and  if  they  remain  eternally  un- 
holy, they  will  eternally  be  fit  only  for  hell. 

3.  God's  mercy  is  pleaded ;  but  we 
never  read  of  any  exercise  of  it  towards 
the  lost,  or  those  of  any  world  but  this.  Be- 
sides, have  not  fallen  angels  as  much  hope 
on  this  ground  as  lost  sinners  ? 

4.  Here  we  see  the  necessity  of  impris- 
oning some  for  life — so  long  as  they  live  in 
this  world  ;  and  this  is  just  and  wise.  Why 
not  so  then  in  Deity,  with  respect  to  the 
next  life  ?  The  word  of  God  gives  no  hope 
for  the  lost.  How,  then,  must  they  feel  the 
pressure  of  eternal  despair !  an  eternal 
night ;  an  eternal  ocean  of  waves  of  sor- 
row ;  eternal  pain  and  anguish. 

APPLICATION. 

1 .  We  warn  all  of  you  against  this  hell 
of  misery  and  endless  wo.    Oh  !  flee  from  it. 

2.  A  way  of  escape  is  opened  in  the  gos- 
pel. You  need  not  one  perish.  It  is  the 
will  of  God,  your  salvation,  &c. 

3.  Deceive  not  yourselves  by  forming 
false  ideas  of  a  future  state.     Even  exclu- 


sion from  heaven  is  enough  ;  or  by  its  du- 
ration, a  thousand  years  of  agony — even 
that,  sufficient  to  deter. 

4.  Let  the  Christian  rejoice,  and  bless 
God,  who  has  delivered  him  from  the  wrath 
to  come. 


THE  UNAVAILING  LAMENTATION. 

"  The  harvest  is  past,  the  summer  is  ended,  and 
we  are  not  saved." — ^Jeremiah  viii.  20. 

I  SHALL  not  dwell  on  the  literal  applica- 
tion of  the  text  to  the  distressed  and  de- 
spairing condition  of  the  Jews,  to  whom  it 
refers,  but  give  it  a  personal  and  spiritual 
bearing  on  the  eternal  interests  of  your 
soul's  salvation  ;  and  in  doing  so,  shall  par- 
ticularly dwell  on  the  following  proposi- 
tions. 

I.  That  God  has  given  you  the  gra- 
cious SEASONS  OF  summer  AND  HARVEST. 

II.  That  these  may  pass  away  unim- 
proved. 

III.  That  the  regrets  of  such  will  be 

AWFUL  AND  OVERWHELMING. 

I.  That  God  has  given  you  the  gra- 
cious  SEASONS   of    summer    AND    HARVEST. 

Summer  is  the  season  of  opportunity  for 
laboring.  Harvest,  of  plenty  for  gathering ; 
these  are  the  working  and  gathering  sea- 
sons God  has  given  you. 

1 .  The  gracious  season  of  summer. 

(1.)  The  summer  of  life  ;  preceded  by 
the  spring  of  childhood.  We  consider  the  " 
summer  of  life  to  begin  with  that  period 
when  we  clearly  see  and  discern  between 
good  and  evil  ;  much  earlier  in  some  than  * 
others  ;  now  this  summer  is  of  diversified 
length  ;  some  of  you  have  had  ten,  twenty, 
thirty,  forty  years  of  this  summer  season ; 
some  have  only  a  very  limited  and  evanes- 
cent summer. 

(2.)  The  summer  of  reason ;  thus  man 
is  distinguished  from  the  brute  beast.  He 
is  distinguished  for  reflection  ;  he  can  sur- 
vey,  take  a  retrospect,  look  on  the  bound- 
less future  ;  he  should  be  wise,  &c. 

(3.)  The  summer  of  opportunities.  To 
gain  knowledge — to  receive  holy  impres- 
sions,— to  prepare  for  death — to  be  meet  for 
eternity. 

2.  The  gracious  season  of  harvest.  Sea- 
son of  abundant  blessings. 

(1.)  Harvest  of  knowledge ;  if  ignorant, 


THE  TERROR  OF  THE  LORD. 


203 


it  is  wilful.  The  light  of  the  gospel  shines; 
the  word  of  God  is  possessed  ;  the  voice  of 
instruction  crieth  ;  the  means  of  improve- 
ment provided. 

(2.)  Harvest  of  privileges.  Sabbaths  ; 
sermons  ;  means  of  grace,  &;c.  How  these 
crowd  our  years,  and  months,  and  weeks  ; 
scarcely  a  day  when  we  might  not  enjoy 
and  benefit  by  these. 

(3.)  Harvest  of  blessings.  The  tidings 
of  the  gospel,  the  provisions  of  mercy  in 
Christ,  pardon,  acceptance,  the  prayers  of 
the  pious  ;  the  Holy  Spirit ;  eternal  life,  &;c. 
But  these  seasons, 

II.  May  pass  away  unimproved.  It 
was  so  with  the  antediluvians  ;  with  the  in- 
habitants of  Jerusalem  ;  with  thousands  of 
others  ;  with  myriads  in  our  day,  around 
our  doors.  Was  so  with  many  of  you  for 
years ;  it  is  so  now,  we  fear,  with  many 
present ;  this  will  be  fearfully  exhibited  at 
the  last  day ;  then  they  will  cry  to  the 
rocks  and  the  hills,  &c.  ;  but  can  we  ac- 
count for  it  ? 

1.  Many  do  not  think.  "  The  ox  knovv- 
eth  its  owner,"  &c.  His  gross,  stupid  apa- 
thy and  indifference ;  eat  and  drink,  and 
toil,  but  never  consider  either  their  present 
state,  or  future  destiny. 

2.  They  will  not  forsake  their  sins.  They 
love  to  do  evil,  it  has  become  their  habit. 
They  roll  the  pleasures  of  sense  &c.,  un- 
der their  tongues  as  a  sweet  morsel  ;  held 
fast  in  Satan's  bonds ;  not  convicted,  not 
sorry,  not  anxious. 

3.  They  will  not  believe.  Do  not  hear 
as  they  ought ;  forget,  &c.  Do  not  believe 
the  threats,  nor  the  promises  ;  in  sin's  hate- 
fulness,  and  hell's  terrors ;  in  God's  love, 
and  heaven's  glories.  Unbelief  hardens 
the  heart,  blinds  the  eyes. 

4.  They  will  procrastinate.  Defer  the 
most  important  concerns,  year  after  year, 
season  after  season ;  from  youth  to  matu- 
rity ;  from  maturity  to  old  age ;  old  age  to 
death. 

III.  The  regrets  of  such  will  be  aw- 
ful AND  overwhelming. 

1 .  Sometimes  their  regrets  are  expressed 
in  this  world.  On  the  bed  of  languishing, 
on  the  approach  of  death ;  often  heard  it ;  oc- 
casionally persons  die  in  a  state  of  apathy, 
but  often  awake  just  to  see  the  precipice,  &c. 

2.  They  will  surely  he  uttered  in  eternity. 
How  fearful  the  contrast,  no  light,  no  pro- 
bation, no  blessings,  no  means,  no  ray  of 
hope !  These  regrets  will, 


(1.)  Be  the  regrets  of  intense  agony. 
"  I  am  tormented,"  &c.  Agony  of  recol- 
lection ;  agony  of  seeing  heaven  in  the  dis- 
tance, agony  of  self-condemnation. 

(2.)  Regrets  will  be  unavailing;  no 
space  for  repentance,  no  ear  for  prayer,  no 
fountain,  no  cross,  &c. 

(3.)  Of  black  despair.  The  billows  of 
the  ocean  rolling  in  all  the  fearful  raging 
foam  of  endlessness.  No  sound  heard,  but 
the  wailings  of  fellow  kindred  spirits  damn- 
ed, dsc,  and  the  terrific  exclamations, 
"  Who  can  dwell  in  endless  fire  ?"  "  Who 
can  endure  everlasting  burning  ?"  &c. 
"  The  harvest  is  passed,"  &c. 

application. 

1.  None  would  choose  this  portion. 

2.  Who  would  risk  it  ? 

3.  Who  will  flee  from  it  ?  Now  is  the 
summer,  now  is  the  harvest,  &c.  Oh  !  I 
would  call,  and  urge,  and  invite,  &c. 


THE  TERROR  OF  THE  LORD,  AGROUND 
FOR  MINISTERIAL  PERSUASION. 

"  Knowing  therefore  the  terror  of  the  Lord,  we 
persuade  men." — 2  Cor.  v.  11. 

The  apostle  refers,  in  the  verse  before 
the  text,  to  the  solemnities  of  the  judgment 
day,  the  judgment  seat,  the  judge,  the  ap- 
pearance of  every  man,  and  the  destinies 
of  each  and  all.  What  an  awful  subject! 
How  solemn  and  momentous !  Now  the 
object  of  the  Christian  ministry  is  to  impress 
these  scenes  on  the  minds  of  men,  that  holy 
fear  may  be  produced,  and  a  change  of  life 
adopted.  Hence  he  says,  "  Knowing  there- 
fore the  terror  of  the  Lord,"  &c.  Con- 
sider, 

I.  The  terrors  of  the  Lord  as  re- 
vealed TO  us. 

II.  The  influence  this  produces  on 
THE  Christian  minister. 

I.  The  terrors  of  the  Lord,  &c. 
Now  by  the  terrors  of  the  Lord  we  under- 
stand the  exhibition  of  the  justice  of  God, 
in  the  trial  of  his  probationary  creatures  at 
the  last  day. 

1 .  The  day  is  spoken  of  as  terrible.  "  The 
greatday  of  his  wrath,"  &c.  Doom's-day; 
the  day  to  which  all  other  days  now  have 
reference ;  the  day  uniting  time  and  eter- 
nity ;  a  day  often  spoken  of  in  the  holy 


SKETCHES  OF  SERMONS. 


scriptures ;  the  day  of  God,  that  great  and 
terrible  day. 

2.  The  appearance  of  the  Judge  will  be 
terrible.  Arrayed  in  all  the  infinite  gran- 
deur of  his  perfections,  "  Behold  he  cometh," 
&c.  "  The  Lord  Jesus  shall  be  revealed 
from  heaven  in  flames  of  fire,"  &c. 

3.  The  solemnities  of  the  day  are  terrible. 
The  erection  of  the  great  white  throne,  the 
sound  of  the  trumpet's  blast,  the  opening 
of  the  graves,  the  sea  giving  up  its  dead, 
the  heavens  wrapped  together  as  a  scroll. 
the  earth  reeling  as  a  drunken  man,  the  sun 
black  as  sackcloth,  the  moon  red  as  blood, 
the  globe  experiencing  all  the  throes  of 
dissolution,  time  ready  to  expire,  the  heav- 
ens and  the  earth  passing  away.  Then  the 
universal  convocation.  All  the  genera- 
tions, and  tribes,  and  individuals  of  man- 
kind, before  the  eternal  tribunal ;  the  open- 
ing of  the  books,  the  public  declaration  of 
every  man's  sins,  the  sentence  of  eternal 
death,  &:c.  How  fearful  will  be  that  awful 
hour  !  Then  shall  they  cry  to  the  rocks 
and  to  the  mountains,  &c.,  shall  seek  anni- 
hilation, &c.,  but  the  officers  of  divine  ven- 
geance shall  bind  them  hand  and  foot,  &c. 

4.  The  terrors  of  the  infliction  of  lorath 
which  shall  endure  for  ever.  Think  of  the 
wondrous  devouring  fire,  everlasting  burn- 
ings, the  abiding  tempest,  the  unending 
storm,  the  bottomless  pit,  whence  ascendeth 
the  smoke  of  the  torments  of  the  lost  for- 
ever and  ever.  Now  these  terrors  are  re- 
vealed to  us ;  these  are  the  truths  of  this 
book.  They  are  just,  the  holiness  of  God 
demands  them,  conscience  attests  this. 
They  are  certain,  God  cannot  change,  &c. 
We  have  had  some  presages  of  them  in  the 
judgments  of  God  on  the  old  word,  Sodom, 
&;c. 

II.  The  influence  a  knowledge  of  the 

TERRORS    OF    THE     LoRD    PRODUCES    ON    THE 

Christian  MINISTER.    "  We  persuade  men." 

1.  To  hear  what  God  has  spoken.  Hear 
the  word  of  the  Lord. 

2.  To  consider  and  reflect  on  these  things. 
Is  it  not  wise  and  reasonable  ? 

8.  To  believe  the  declarations  of  the 
divine  word.     To  receive  them  as  truth. 

4.  To  prepare  for  this  great  and  terrible 
day.  Sin  invests  that  day  with  all  its  hor- 
rors.    Then  it  must  be  forgiven,  forsaken. 

(1.)  The  Judge  must  become  our  friend. 
He  desires  and  seeks  this. 

(2.)  We  must  give  ourselves  to  his  cause 
and  people,  and   honor  him  in  the   world. 


The  saints  will  not  only  escape,  but  be 
openlyjustified,  confessed,  exalted,  crowned, 
and  glorified.     Oh,  then, 

1.  We  would  persuade,  because  you  are 
reasonable  beings. 

2.  We  persuade  each,  as  it  is  a  personal 
concern. 

3.  All,  as  there  is  a  way  of  escape  for 
every  one. 

4.  Now,  because   this  is   the    accepted 
time,  &c. 


ON  CARING  FOR  OTHERS. 

"  Am  I  my  brother's  keeper  ?" — Genesis  iv.  9 

Our  text  was  the  language  of  the  fratri- 
cide  of  Cain,  the  first  human  murderer,  the 
murderer  of  his  brother.  God  was  now 
holding  inquisition  for  blood.  He  is  in  the 
presence  of  his  Maker  and  his  Judge.  A 
question  is  proposed  as  to  his  knowledge  of 
his  brother  Abel  ;  to  which,  in  the  lan- 
guage of  heartlessness,  he  replies  by  the  in- 
terrogatory of  the  text,  "  Am  I  my  brother's 
keeper  ?"  Who  can  read  it  without  being 
shocked  at  the  monstrous  indifference  it 
evinced  ?  You  all  stand  aghast  from  such 
selfish  isolation,  and  Cain  is  condemned  in 
the  court  of  your  consciences.  But  if  Cain 
was  wrong,  he  was  so  in  principle  as  well 
as  in  expression  ;  and  if  Cain  was  wrong, 
so  are  all  who  possess  the  same  spirit, 
though  not  extended  to  the  same  degree  of 
indifference.  We  affirm,  that  every  man 
is  bound  to  feel  and  care  for  his  fellow, 
man ;  and  to  a  certain  extent,  every  man 
is  his  brother's  keeper.     We  will  consider, 

I.  Some  cases  where  it  is  invariably' 

CONCEDED  THAT  "WE  OUGHT  TO  CARE  AND 

FEEL  FOR  OTHERS.     Now  this  is  admitted, 

1.  In  reference  to  parents  and  children. 
How  weak,  helpless,  and  dependent,  are 
children  !  Uncared  for,  they  must  perish. 
A  mother's  love  and  attention  to  her  infant 
child,  ever  form  a  subject  for  the  illustra- 
tion of  the  tenderest  passions  of  the  heart. 
A  father  is  expected  to  toil  for  their  sub- 
sistence ;  to  pity,  to  protect,  to  watch  over, 
&c.  And  Christianity  demands,  that  pa- 
rents should  train  them  up  in  God's  fear, 
labor  for  their  spiritual  welfare. 

2.  In  reference  to  relatives  and  friends. 
Brethren  and  sisters  are  supposed,  by  their 
identity  of  interests,  to  feel  and  care  for 
each  other.     Hence,  a    brother's  neglect 


ON  CARING  FOR  OTHERS. 


205 


and  indifference  are  justly  branded  as  unna- 
tural. So  also  when  persons  are  bound  in 
the  bonds  of  mutual  regard,  connected 
with  the  true  spirit  of  friendship.  How 
Jonathan  cared  for  David,  &c. 

3.  In  reference  to  pastors  and  flocks. 
Here  especial  affection  and  regard  are  pro- 
perly expected  ;  here  love  and  diligent  care 
are  to  be  evinced.  As  the  shepherd  cares 
for  and  watches  his  flock,  so  the  Christian 
shepherd  is  to  care  and  watch  for  souls. 
How  was  this  exhibited  in  Paul !  how  faith- 
ful, how  tender,  how  devoted !  and  this  is 
to  be  reciprocated.  "  Brethren,  pray  for 
us."  "  May  the  Lord  have  mercy  on  the 
house  of  Onesiphorus,"  &c.  Now  these 
are  instances  universally  allowed.  Let 
us  now  consider, 

11.  The  legitimate   extent  to  which 

THIS  principle    SHOULD  BE  CARRIED. 

1.  Should  we  not  care  for  our  neighbors  ? 
Those  at  our  doors  ;  where  we  are  located 
together.  "  Thou  shalt  love  thy  neighbor," 
&c.  In  this  way  all  who  compose  our 
families,  servants,  &c.,  who  work  in  our 
shops,  &;c.,  those  whom  we  see  daily. 

2.  Should  loe  not  care  for  our  country? 
Love  of  country,  or  patriotism,  has  ever 
been  held  a  distinguished  virtue.  Desire  its 
freedom,  its  prosperity,  its  intellectual  ele- 
vation, its  moral  well-being :  our  father- 
land, the  country  of  our  ancestors,  of  our 
birth,  &CC. 

3.  Should  we  not  care  for  the  suffering  ? 
The  poor,  fatherless,  orphans,  widows,  the 
afflicted,  &c.  We  do  violence  to  our  nature 
if  we  do  not  compassionate  these  ;  humanity 
demands  this.     I  advance  one  step  beyond. 

4.  I  ask,  should  we  not  care  for  the  world  ? 
This  is  philanthropy  ;  love  to  our  species 
everywhere,  and  a  desire  to  bless  our  race. 
All  other  limits  are  too  contracted;  the  true 
circle  of  goodness  is  the  world;  every  man 
of  every  clime,  &c.,  especially  those  need- 
ing my  compassion,  requiring  my  help.  If 
such  a  one  dwell  in  the  sterile  frigid  re- 
gions of  Greenland,  or  in  the  burning  tor- 
rid zone,  if  he  cry  for  my  help,  I  must  not 
ask,  "  Am  I  my  brother's  keeper  ?"  I  am 
bound  to  care  for  liis  bodily  weal,  I  am 
bound  to  care  for  his  mental  state,  for  his 
condition  as  a  man,  and  a  citizen  of  the 
world  ;  as  an  immortal  being,  accountable 
with  myself  to  God,  &c.  My  care  must 
be  affectionate,  sincere,  self-denying,  &c. 


Indifference  is  criminality,  neglect  is  sin, 
&:c.     I  notice, 

III.  The  grand  considerations  w^hich 

SHOULD  lead  to  THIS  AFFECTIONATE  RE» 
GARD. 

1 .  The  oneness  of  our  nature.  "  God 
hath  made  of  one  blood,"  &c.  ;  no  alien 
blood,  no  captive  blood,  no  ignoble  blood, 
&c.  I  see  in  Adam  and  Eve  the  original 
parents  of  us  all ;  I  see  an  identity  enlink- 
ing  the  whole  together  ;  I  assail  my  own 
nature  if  I  inquire,  "  Am  I  my  brother's 
keeper  ?" 

2.  We  are  all  dependent  on  the  same 
Providence.  Whatever  is  the  color,  the 
station,  or  the  class,  all  hang  on  God's  be- 
neficent  care  ;  he  gave  being  to  the  whole, 
cares  for  the  whole,  gives  his  sun  to  shine, 
&c.,  his  air,  his  rain,  his  benefits,  &c. 
Oh  yes  !  in  one  grand  sense  they  may  all 
kneel  and  say,  "  Our  Father  !" 

3.  We  are  exposed  to  the  same  perils. 
Perils  of  adversity,  perils  of  sickness,  perils 
of  bereavements,  perils  of  sin,  perils  of 
Satan,  perils  of  death  ;  all  equally  sojourn- 
ers in  the  world,  all  mariners  on  life's 
stormy  sea,  all  hastening  to  the  same  home 
of  dust,  all  destined  to  the  same  solemn, 
boundless  eternity.  I  trample  on  these  ties 
if  I  inquire,  "  Am  I  my  brother's,"  die. 

4.  We  are  interested  in  one  common  re- 
demption. I  delight  in  that  truth  of  the 
gospel,  "  God  so  loved  the  world,"  &c. 
"  He  is  the  propitiation,"  &e.  I  would  not 
monopolize  the  light,  the  air,  the  stream, 
but  much  less  the  Redeemer's  grace ; 
"  Christ  by  the  grace  of  God,"  &c.  Then 
by  that  one  precious  Saviour,  that  one  great 
sacrifice,  one  universal  gospel,  I  cannot  dis- 
regard one  immortal  spirit  of  any  country 
or  condition  ;  I  insult  my  Saviour,  I  tram- 
ple on  the  gospel,  if  I  inquire,  "  Am  I  my 
brother's  keeper  ?" 

5.  We  shall  stand  before  one  final  tri' 
bunal  at  the  last  day. 

APPLICATION. 

Our  text  should  lead  us, 

1.  To  lay  the  axe  at  the  root  of  selfish' 
ness, — self -ease, — self -care. 

2.  Let  the  spirit  toe  have  recommended  he 
universally  cherished,  and  we  hasten  on  the 
jubilee  of  the  world. 

3.  By  this  we  test  our  true  character. 


206 


SKETCHES  OF  SERMONS. 


THE  SABBATH. 

"  If  thou  turn  away  thy  foot  from  the  sabbath, 
from  doing  thy  pleasure  on  my  holy  day  ;  and  call 
the  sabbath  a  delight,  the  holy  of  the  Lord,  honor- 
able ;  and  shalt  honor  him,  not  doing  thine  own 
ways,  nor  finding  thine  own  pleasure,  nor  speaking 
thine  own  words  :  then  shalt  thou  delight  thyself 
in  the  Lord  ;  and  I  will  cause  thee  to  ride  upon 
the  high  places  of  the  earth,  and  feed  thee  with 
the  heritage  of  Jacob  thy  father ;  for  the  mouth 
of  the  Lord  hath  spoken  it." — Isaiah  Iviii.  13,  14. 

The  subject  of  the  sanctification  of  the 
sabbath  has,  of  late,  extensively  engaged 
the  attention  of  the  disciples  of  Christ. 
Many  persons  have  professed  to  doubt  the 
divine  obligation  of  Christians  to  it ;  they 
say,  it  was  only  binding  upon  the  Jews  un- 
der an  inferior  dispensation.  Now  to  this 
subject  let  us  direct  our  attention  for  a  few 
moments.  The  sabbath  was  instituted  dur- 
ing man's  innocency  in  Eden  ;  afterwards 
it  was  placed  in  the  moral  code  of  the  ten 
commandments  ;  it  was  associated  with  the 
most  blessed  promises,  and  its  violation  with 
the  most  terrible  threatenings.  Its  repeal 
is  never  hinted  at.  It  is  said  expressly, 
"The  sabbath  was  made  for  man."  Not 
for  the  Jew  or  the  Gentile,  but  for  the  spe- 
cies, for  all  mankind,  even  to  the  end  of 
the  world.  Now  Christ  being  Lord  of  all, 
was  Lord  of  the  sabbath.  It  is  clear,  that 
after  his  resurrection  he  assembled  with 
his  disciples  on  the  first  day  of  the  week, 
and  it  is  absolutely  certain,  that  the  apos- 
tles and  primitive  Christians  did  the  same, 
and  have  done  so  through  every  age  to  the 
present  time.  We  fear,  then,  that  all  dis- 
putes on  this  subject  have  arisen  more  from 
the  heart  than  the  head ;  and,  on  the  ground 
of  the  divine  word,  we  call  upon  all  who 
love  the  Lord  Jesus  Christ,  to  remember  his 
sabbath,  to  keep  it  holy.  Listen,  then,  to 
the  beautiful  statements  of  the  evangelical 
prophet.     Observe, 

I.  The  things  which  the  text  prohib- 
its.    We  are, 

1.  Not  to  do  our  own  ways.  That  is,  not 
to  attend  to  our  own  lawful  concerns  ;  not 
to  buy  or  to  sell ;  not  to  work  or  employ 
others,  except  in  case  of  evident  necessity 
and  mercy,  see  Exod.  xx.  8,  &c.  How 
criminal  are  those  masters  and  mistresses 
who  forget  the  spiritual  concerns  of  their 
servants  on  this  day  ! 

2.  We  are  not  to  seek  our  own  pleasure. 
It  is  not  to  be  a  day  of  worldly  recreation ; 
amusements,  innocent  on  other  days,  are 
criminal   on  this:    all  pleasure-trips,  and 


journeys,  and  parties,  are  equally  unlaw- 
ful  ;  so  also  all  reading  of  a  mere  enter- 
taining description. 

3.  We  are  not  to  engage  in  worldly  con- 
versation,— "  Nor  speaking,"  &c.  ;  foolish 
jestings  are  never  seasonable,  but  conver- 
sation about  trade,  and  commerce,  and  sci- 
ence ;  conversation  about  news,  politics, 
&c.,  are  all  unprofitable  and  improper  on 
this  day.  We  see  then  the  extent  of  the 
prohibition  ;  it  includes  actions,  feelings, 
and  conversation.     Observe, 

II.  What  is  enjoined. 

1.  We  are  to  call  the  sabbath  a  delight. 
To  look  upon  it  as  such  ;  to  reckon  it  not 
a  toil,  and  not  so  much  a  duty  and  a  load 
as  a  delight,  a  privilege,  a  blessing.  Now 
if  we  feel  and  call  it  so, 

(1.)  We  shall  hail  its  approach. 

"  Welcome,  sweet  day  of  rest 
That  saw  the  Lord  arise, 
Welcome  to  this  reviving  breast 
And  these  rejoicing  eyes." 

(2.)  We  shall  enjoy  its  exercises ;  we 
shall  feel  it  to  be  a  day  of  freedom,  of  holy 
pleasure,  and  enjoyment. 

(3.)  We  shall  reflect  upon  it  with  de- 
light ;  recall  its  scenes,  revive  its  events, 
meditate  upon  its  services,  &c. 

2.  We  must  esteem  it  the  holy  of  the  Lord. 
The  Lord's  day;  his  holy  or  sacred  day; 
hence  we  shall  labor  to  spend  it  in  a  holy 
manner,  not  negatively,  merely  avoiding 
sin,  but  earnestly  seeking  holy  influences 
and  blessings.  The  reading  will  be  holy, 
conversation,  meditation,  songs,  praying, 
&c.  Thus  we  shall  labor  to  keep  the  sab- 
bath day. 

3.  We  must  call  it  honorable.  The  day 
God  has  honored,  Christ  has  honored,  saints 
of  old,  apostles,  and  confessors ;  and  the 
day  the  great  church  of  Christ  honors  :  the 
soul's  chief  day,  day  for  spiritual  things; 
the  sabbath,  which  is  typical  of  the  heav- 
enly rest.  God  honors  it  with  special  pro- 
mises, &c.  Now,  if  we  honor  it,  it  will 
not  be  the  shortest  day  ;  it  cannot  be  spent 
in  trifling ;  we  shall  give  it  fully  to  God 
and  divine  things ;  we  shall  labor  to  exalt 
God  and  to  extend  his  glory ;  to  imitate 
God,  and  do  good  to  our  fellow-men. 

III.  The  motives  by  which  it  is  en- 
forced.    We  shall  have, 

1.   The  enjoyment  of  God.    God  will  give  ' 
us  real    satisfaction  and   abiding  delight ;  ; 
God  will  be  the  portion  of  the  soul,  the  joy, 
and  the  life  of  the  soul.     Now  is  it  pes- 


UNION  OF  PERSONAL  AND  FAMILY  RELIGION. 


207 


sible  for  the  soul  to  enjoy  God  without  we 
honor  his  sabbath  ?  &c.  Think  of  the 
smile  of  God,  and  the  light  of  his  counte- 
nance. 

2.  God  will  greatly  dignify  and  exalt  us. 
"  I  will  cause  thee  to  ride,"  &c.,  see  chap, 
xxxiii.  18 ;  Deut.  xxxii.  13,  "  Him  that 
honoreth,"  die. 

3.  He  will  give  us  a  rich  and  satisfying 
portion.  "  Feed  thee,"  &c.,  with  all  the 
blessings  of  the  covenant.  Now  this  is  in- 
cluded in  one  promise,  "  I  will  be  thy  God." 
All  will  follow  this ;  this  includes  both 
temporal  and  spiritual  blessings ;  all  for 
time  and  eternity.  All  this  is  ratified  by 
the  solemn  word  of  the  unchangeable  Jeho- 
vah, who  hath  spoken  it. 

APPLICATION. 

1.  Let  me  press  this  subject  upon  the 
solemn  attention  of  the  professors  of  reli- 
gion ;  they  must  make  a  stand  against  sab- 
bath profanation ;  their  principles  require 
it,  their  comfort  and  usefulness.  Be  care- 
ful in  small  matters,  consider  all  connected 
with  you  ;  think  of  the  glory  of  the  Saviour, 
the  purity  of  the  church  ;  think  of  the  holy 
sabbath. 

2.  Let  me  entreat  sabbath  profaners  to 
turn  to  God  ;  you  must  displease  God,  you 
must  be  under  condemnation,  you  cannot 
enjoy  religion,  you  cannot  be  fit  for  heaven, 
your  bodies  will  fare  better,  your  minds, 
your  souls,  &c. 

3.  Let  us  all  improve  our  sabbaths  as 
they  pass  along ;  every  one  bears  its  report 
to  the  Judge  of  all  ;  every  one  will  do  us 
good,  or  render  our  account  more  awful. 
Thousands  are  now  having  their  last  one. 
"  Oh  that  they  were  wise,"  &c. 


THE  UNION  OF  PERSONAL  AND 
FAMILY  RELIGION. 

"  But  as  for  me  and  my  house,  we  will  serve 
the  Lord." — Joshua  xxiv.  15. 

How  striking  the  scenes  to  which  this 
portion  of  the  word  of  God  introduces  us. 
Joshua,  the  faithful  servant  of  God,  who 
had  been  the  unswerving  professor  and 
worshipper  of  Jehovah  during  a  protracted 
life,  and  now  mellowed  by  holy  influences, 
ready  for  the  enjoyment  of  the  blissful  re- 
ward, ere  he  gives  up  his  office,  and  lays 
down   his   life,   assembles   the    Israelitish 


tribes  at  Shechem,  reiterates  the  goodness 
of  God  to  them  as  a  people,  and  urges  upon 
them,  in  a  most  earnest  manner,  the  fear 
and  service  of  the  Lord.  He  appeals  to 
their  judgments  in  this  matter,  and  reminds 
them  that  God's  service  must  be  voluntary, 
exhorting  them  to  choose  whom  they  would 
serve.  He  then  appeals  to  his  own  resolu- 
tion, whatever  course  others  might  adopt ; 
he  says,  "  As  for  me,  and  my  house,  we 
will  serve  the  Lord."     We  observe, 

L  That  true  religion  consists  in  serv- 
ing THE  Lord.     This  service  implies, 

1 .  A  knowledge  of  his  character  and  will. 
This  must  precede  every  other  department 
of  God's  service.  To  know  God,  as  re- 
vealed in  his  word  ;  to  know  his  will  con- 
cerning his  creatures. 

2.  A  right  state  of  heart  towards  God. 
This  is  not  natural  to  man.  Men  are  at 
enmity  with  God — do  not  love  or  approve 
of  God — therefore  are  not  disposed  to  serve 
him.  An  entire  change  of  heart  is  essen- 
tial ;  the  carnal  principle  must  be  slain  ; 
a  spirit  of  love  and  delight  imparted  ;  this 
takes  place  in  regeneration. 

3.  A  constant  waiting  upon  God.  To 
learn  his  mind  ;  to  know  his  designs  con- 
cerning us  ;  to  hear  his  commands  ;  to  be 
counselled  by  him. 

4.  Sincere  obedience  to  God's  authority. 
Keeping  his  statutes  from  the  heart,  and 
walking  in  his  ordinances,  &c.,  to  do  them. 
Having  his  law  in  our  heart,  and  exempli- 
fying it  in  our  conversation  and  life.  Thus 
we  must  personally  serve  God. 

II.  That  personal  religion  must  form 
the  basis  of  the  relative  service  of 
God. 

1.  This  alone  will  enable  persons  rightly 
to  understand  relative  religion.  How  can 
they  instruct,  direct,  counsel  their  families, 
unless  they  know  and  serve  God  them- 
selves 1  Besides,  example  is  equally  es- 
sential with  religious  authority  and  pre- 
cept. 

2.  This  alone  will  ensure  the  divine  ap- 
probation. God  will  not  be  pleased  with 
mere  forms  of  piety,  or  the  externals  of 
worship.  There  must  be  the  entire  con- 
secration of  the  heart  to  the  Lord.  God 
will  bestow  his  blessing,  and  cause  his 
smile  to  rest,  where  there  is  the  true  ex- 
emplification of  his  Holy  Spirit  and  word. 

III.  That   relative    religion   should 

EVER  ACCOMPANY  THE  PERSONAL  ENJOYMENT 

OF  IT.     Here  all  religious  heads  of  fami- 


208 


SKETCHES  OF  SERMONS. 


lies  should  feel,  and  resolve,  and  act  as 
Joshua. 

1.  Where  there  is  true  personal  piety, 
there  loill  be  the  faithful  discharge  of  rela- 
tive duties.  There  will  be  an  eye  towards 
God's  authority  in  all  the  stations  we  oc- 
cupy, whether  conjugal,  parental,  fraternal, 
or  filial.  Piety  will  show  itself  in  the 
adornments  of  all  the  relative  spheres  in 
which  Providence  may  place  us. 

2.  Where  there  is  personal  piety,  there 
loill  he  a  deep  solicitude  for  the  spiritual 
welfare  of  our  families.  How  can  it  be 
otherwise  ?  Shall  we  not  value  their  souls, 
and  hence  seek  their  spiritual  well-being? 
We  shall  not  only  desire  their  present  tem- 
poral happiness,  but  their  present  eternal 
salvation.  Our  love  is  singularly  defec- 
tive if  it  does  not  include  this. 

3.  Where  there  is  personal  piety,  there 
will  be  the  means  of  family  religion.  The 
word  of  God  will  be  read — family  prayer 
presented — family  praises  offered — and  a 
family  standard  of  piety  maintained. 

4.  Where  there  is  personal  piety,  there 
will  be  earnest  efforts  made  to  promote  family 
religion.  Family  worship,  &c.,  will  be 
followed  ;  serious  counsel — affectionate  en- 
treaty— scriptural  discipline — and  fervent 
private  prayer.  We  shall  labor  to  en- 
lighten the  mind,  to  incite  desires  after 
holiness,  and  thus  win  them  to  Christ. 

IV.  That    family    religion    may    be 

IJEGED  BY  A  VARIETY  OF  SOLEMN  CONSIDERA- 
TIONS. 

1.  From  the  family  idolatry  of  pagans. 
If  there  is  family  idolatry,  surely  there 
should  be  family  religion. 

2.  From  the  family  wickedness  of  sinners. 
Families  unite  to  sin  against  God — to  live 
in  vanity — in  religious  negligence — in  dis- 
sipation— in  worldliness — and  sometimes  in 
avowed  skepticism.  How,  then,  should 
Christian  families  be  devoted  to  the  service 
of  God,  and  the  interests  of  religion. 

3.  From  the  influence  of  families  on 
churches.  All  the  active  members  of 
Christian  churches  are  mortal.  The  fathers 
are  going  the  way  of  all  flesh.  Where 
shall  we  look  but  to  the  families  of  Chris- 
tians for  the  pastors,  and  teachers,  and 
deacons  of  the  next  generation  ? 

4.  From  the  happy  family  influence  re- 
ligion exerts.  It  irradiates — humanizes  ; 
produces  peace,  comfort,  and  holy  har- 
mony. It  is  a  type  of  the  heavenly 
state. 


APPLICATION. 

1.  This  subject  is  especially  adapted  to 
Christian  heads  of  families.  To  you  it  par- 
ticularly belongs.  Sincerely  consider  it, 
and  examine  yourselves  by  it. 

2.  In  the  families  of  the  wicked  abideth 
the  displeasure  of  God.  Let  such  be  warn- 
ed, &c. 


PREJUDICE,  AND  ITS  ANTIDOTE. 

"And  Nathanael  said  unto  him,  Can  any  good 
thing  come  out  of  Nazareth  ?  Piiilip  saith  unto 
him,  Come  and  see." — John  i.  4G. 

Our  text  contains  an  interrogation  and 
an  answer.  Both  the  question  and  the  re- 
ply were  from  good  men.  Nathanael,  a 
stern,  devotional  Jew — Philip,  a  sincere  dis- 
ciple of  Jesus  Christ.  But  Nathanael  was 
under  the  influence  of  a  very  common,  yet 
pernicious  evil  ;  he  was  the  victim  of  pre- 
judice. Philip,  full  of  love  and  joy  in 
having  found  Christ  and  meeting  with  Na- 
thanael, exclaimed,  "  We  have  found  him 
of  whom,"  &c.,  verse  45.  Now,  when 
Nazareth  was  mentioned,  Nathanael  said, 
"  Can  there  any  good  thing  come  out  of 
Nazareth  ?"  If  it  had  been  Rome,  or  es- 
pecially Jerusalem,  without  examination 
the  tidings  would  have  been  hailed  ;  but  a 
small,  insignificant  place  like  Nazareth, 
brought  out  the  latent  weakness  of  Nathan- 
ael, and  hence  the  exclamation  of  the  text. 
Philip  treated  the  prejudice  of  Nathanael 
most  properly.  He  invited  investigation, 
"  Come  and  see."  Our  subject,  therefore, 
is  prejudice,  and  its  antidote.  Let  us  no- 
tice, 

I.  Some  of  the  prejudices  men  form  in 
RESPECT  OF  religion.     And  consider, 

II.  Candid  investigation  as  the  only 

ANTIDOTE. 

I.  Some  of  the  prejudices  men  form 
AGAINST  RELIGION.  Prejudice  is  prejudg- 
ing, or  concluding  on  any  subject,  with- 
out  previous  examination.  In  looking  at 
some  instances  of  its  manifestation,  we 
may  notice, 

1.  The  prejudices  of  skeptical  minds 
against  the  Christian  religion.  In  many  in- 
stances disbelief  arises  from  depravity  of 
heart  ;  but  there  may  be  doubts  entertain- 
ed by  men  who  may  honestly  seek  the 
truth.     These  doubts  respect, 

(1.)  The  necessity  of  revealed  religion. 


PREJUDICE,  AND  ITS  ANTIDOTE. 


209 


They  say  reason  is  sufficient,  as  enlighten- 
ed and  guided  by  the  works  of  nature  ;  but 
if  so,  why  have  not  some  of  the  most 
profound  students  of  nature  found  out  the 
Supreme  Good,  and  the  way  of  holiness  ? 
If  4000  years  had  passed  over  before  the 
dawn  of  Christianity,  had  not  the  world 
been  fairly  tried  ?  Plato  and  Socrates 
had  propounded  their  schemes  of  philoso- 
phy five  hundred  years  before  Christ  ; 
Seneca  was  cotemporary  with  Christ  ;  So- 
lon, the  illustrious  Grecian  sage,  lived 
nearly  six  hundred  years  before  Christ  ; 
these  had  all  exerted  their  talents  and  influ- 
ence, and,  so  far  as  morals,  and  purity,  and 
goodness  are  concerned,  in  vain.  The 
great  themes  of  religion  are  guessed  at ;  they 
were  wandering  to  seek  abodes  of  pleasure 
with  feeble  tapers,  surrounded  by  palpable 
darkness.  Their  glimmering  rays  of  rea- 
son only  made  the  darkness  more  visible, 
and  confusion  more  confounded. 

(2.)  The  prejudices  of  skeptics  also  re- 
gard the  mysteries  of  revelation.  They 
find  heights  they  cannot  reach — depths  they 
cannot  fathom  —  comprehensive  subjects 
they  cannot  grasp,  and  hence  they  reject 
revelation  ;  but  is  it  otherwise  with  nature  ? 
Look  at  that  volume.  The  geologist  knows 
a  little — the  astronomer  a  little — the  chem- 
ist a  little — the  mineralogist  a  little — and 
the  zoologist  ;  but  what  do  they  all  know 
together  ?  Why,  scarcely  the  first  ele- 
ments. Even  their  most  profound  profes- 
sors will  confess  this.  Why,  therefore,  is 
it  strange  that  the  great  and  marvellous 
should  extend  to  the  Bible  ?  If  it  had  been 
otherwise,  they  would  have  said,  it  cannot 
be  God's  book  ;  it  is  not  great,  and  grand, 
and  sublime  enough.  But  it  is  with  the 
Bible  as  with  nature  ;  light — air — bread 
— water — all  abound,  all  are  accessible  ; 
so  the  privileges  and  blessings  of  Christian- 
ity are  all  clear  and  simple,  so  that  "  a 
wayfaring  man,  though  a  fool,  may  not  err 
therein." 

(3.)  The  prejudices  of  skeptics  have 
extended  also  to  the  enjoyments  of  experi- 
mental religion.  They  consider  Christian 
experience  as  fanaticism,  the  result  of  a 
diseased  or  fanciful  imagination  ;  they  treat 
it  as  monomania,  and  generally  connect  it 
with  mental  imbecility.  Surely  this  is 
quite  prejudging  the  case.  A  little  reflec- 
tion would  cause  them  to  reason  thus  :  The 
number  of  those  who  experience  the  joys  of 
religion  is  very  great  ;  myriads  of  testi- 
27 


monies  ;  the  various  classes  of  persons  ; 
rich  and  poor — wise  and  ignorant — learned 
and  illiterate  ;  persons  of  all  ages  and 
countries  ;  persons  who  had  no  object  to 
serve,  &c.  ;  persons  for  many  years  to- 
gether ;  persons  in  the  article  of  death,  &c. 

2.  Let  us  advert  to  the  prejudices  of  the 
formal  against  spiritual  religion.  Many  ad- 
mire religion,  as  far  as  attending  church 
and  chapel  ;  a  form  ;  going  through  the 
routine  of  duties  and  ceremonies  ;  but  all 
else  they  call  cant,  fanaticism,  or  hypocrisy. 
Now  surely  religion,  if  real,  must  be  inter- 
nal. Should  it  not  be  ardent  and  sincere  ? 
should  it  not  be  precise,  and  strikingly 
rigid  ? 

3.  There  are  the  prejudices  of  one  class 
and  section  of  Christians  against  others. 
Many  are  so  prejudiced  that  they  see  no- 
thing excellent  out  of  the  pale  of  their  own 
sect.  Roman  Catholics  unchristianize  all 
Protestants  ;  the  English  church  does  the 
same  with  all  Dissenters  ;  Dissenters  often 
do  the  same  with  one  another.  This  spirit 
has  produced  intolerance,  envy,  hatred,  per- 
secution, and  death.  The  inquisition,  the 
star  cliamber,  the  ecclesiastical  courts,  are 
all  the  offspring  of  this  prejudice.  Why 
can  we  not  distinguish  between  men  and 
opinions  ?  Who  can  doubt  the  piety  of 
such  men  as  Fenelon,  Massillon,  and  thou- 
sands of  others  of  the  papal  community  ? 
The  most  rigid  dissenter  must  think  of  such 
men  as  Bishop  Hall,  and  Archbishop  Leigh- 
ton,  and  Tillotson,  and  Barrow,  and  many 
others,  with  delight.  Where  is  there  a  sect 
but  has  had  its  ornaments,  and  noble,  and 
pious-minded  advocates  and  friends  ?  We 
should  hate  error — have  fixed  principles — 
hold  fast  every  grace  of  truth — but  yield  to 
all  and  every  sect  credit  for  the  excellen- 
cies they  may  embody,  or  the  truths  they 
may  hold.  Can  we  at  all  account  for  the  ex- 
istence of  prejudice  ?  It  is  not  always  a 
low,  illiterate  thing.  We  find  it  beneath 
crowns,  and  in  communion  with  mitres,  and 
learning,  and  talents,  and  even  piety.  We 
may,  notwithstanding,  attribute  prejudice, 

(1.)  Often  to  ignorance.  That  is,  of  the 
subject,  person,  or  thing  in  question. 

(2.)  To  education.  Taught  certain  priit- 
ciples  ;   imbued  with  certain  predilections-.. 

(3.)  To  pride.  We  esteem  ourselves, 
and  our  opinions,  more  highly  than  oth- 
ers. 

(4.)  To  the  influence  of  our  reading,  and 
friends.     Consult  only,  or  at  least  geiieralL 


210 


SKETCHES  OF  SERMONS. 


ly,  authors  and  friends  who  are  of  our 
views,  &c. 

(5.)  To  indolent  rashness.  Want  of 
diligent  examination  ;  precipitancy  in  de- 
cision. Notice  some  of  the  evils  of  pre- 
judice : 

1.  It  is  a  mental  and  moral  evil. 

2.  It  is  an  injury  to  our  fellow-creatures. 

3.  It  is  an  impediment  to  improvement. 

4.  It  is  grievous  to  God.     We  ask, 

II.  What  is  the  great  remedy  for  pre- 
judices AGAINST  religion  ?  "  Philip  said, 
Come  and  see."  Investigate  foryourselves  ; 
judge  from  minute  observation.  Some- 
times there  is  only  one  step  from  prejudice 
to  credulity,  i.  e.  from  one  evil  to  another. 
We  remark, 

1.  That  a  fair  and  candid  examination  of 
the  scriptures,  in  most  cases  will  produce 
conviction  as  to  their  divinity.  Sir  W. 
Jones,  Lord  Lyttleton,  Soame  Jennings, 
Hon.  Robert  Boyle,  and  hundreds  of  others, 
have  thus  emerged  from  infidel  darkness 
into  the  light  of  gospel  day. 

2.  A  candid  examination  of  the  subject 
of  the  supreme  importance  of  religion,  will 
lead  to  the  conxnction  of  the  great  necessity  for 
spiritual  and  internal  piety. 

3.  A  candid  examination  into  the  excellen- 
cies and  good  of  other  sects,  will  lead  to  the 
abandonment  of  sectarian  bigotry  and  hatred. 
We  shall  exercise  forbearance — admire 
the  good,  &c.  We  say  to  all  who  ask, 
"Can  any  good?"  &^c.  "Come  and 
see" — Nazareth,  and  its  great  prophet — 
yea  more,  &c.  See  him  in  the  synagogue  ; 

•see  him  going  forth  to  work  miracles  of 
■  mercy,  &c.  Observe  him  establishing  the 
mew  dispensation  of  grace  and  salvation  ; 
opening  the  gates  of  paradise  to  an  exiled 
world  ;  breaking  down  all  national  and 
sectarian  barriers ;  inviting  all  to  be  hap- 
py ;  dying  to  redeem  every  soul  of  man. 
Behold  him,  despisers  !  Behold  him,  ye 
bigoted  Jews  !  Behold  him,  ye  Gentiles  ! 
Sit  at  his  feet;  drink  the  streams  of  know- 
ledge ;  obey  his  commands  ;  be  imbued 
with  his  spirit;  and  then  reply  to  the  ques- 
tion, "  Can  any  good  ?"  &c. 


JOSIAH— A   SERMON    TO    THE   YOUNG. 

"  For  in  the  eighth  year  of  his  reign,  while  he 
was  yet  young,  he  began  to  seek  after  the  God  of 
David  his  father." — 2  Chron.  xxxiv.  3. 


It  is  very  profitable  to  listen  to  wise  pro- 
verbs and  maxims  ;  to  hear  the  counsels  of 
the  wise  and  good  ;  and  it  should  be  the 
study  of  the  young  to  grow  in  knowledge 
and  wisdom  ;  but  it  is  still  more  instruc- 
tive to  observe  the  personal  excellencies 
of  those  around  us.  To  see  the  precepts 
of  the  wise,  speaking  and  living  in  the 
conduct  of  the  good  and  pious.  Now  to 
this  our  text  calls  the  attention  of  the 
young  people  present.  It  refers  to  Josiah, 
one  of  the  kings  of  Judah,  and  relates, 
not  what  he  said,  but  what  he  did,  and 
what  is  worthy  of  your  attention  and 
imitation.  "  While  he  was  yet  young," 
&c.     Observe, 

I.  The  blessed  Being  referred  to. 
"  The  God  of  David."  David  was  not  Jo- 
siah's  immediate  father,  but  was  his  prede- 
cessor, just  as  Abraham  was  the  father  or 
predecessor  of  the  Jewish  nation.  Three 
hundred  and  seventy-four  years  intervened 
between  the  death  of  David  and  the  reign 
of  Josiah  ;  but  there  are  several  things 
worthy  of  notice  in  this  appellation.  "  The 
God  of  David." 

1.  The  God  who  so  distinguished  and  ex- 
alted David.  Who  found  him  a  ruddy 
youthful  shepherd,  and  gave  him  courage 
and  might  to  slay  the  vaunting  Goliath — 
who  led  him  through  the  perils  of  Saul's 
court,  up  to  the  throne  of  Israel.  Surely 
promotion  cometh  neither  from  the  east  nor 
the  west,  but  from  the  Lord. 

2.  The  God  who  was  David's  portion  and 
joy.  God  loved  David,  and  proclaimed 
him  a  man  after  his  own  heart,  and  how 
David  exulted  and  delighted  to  commune 
with  him  and  to  bless  him,  of  whom  he  ex- 
claimed, "  Whom  have  I  in  heaven  but 
thee,"  &c.  "O  Lord,  thou  art  my  God  !"  &c. 

3.  The  God  lohom  David  served  and 
celebrated.  He  delighted  in  his  law,  walk- 
ed in  his  statutes,  loved  his  commandments, 
both  privately  and  publicly  sought  to  exalt 
God.  Died  in  the  enjoyment  of  the  divine 
favor,  &c.  The  true  God  of  Israel  was 
David's  God,  and  this  God  was  the  object 
of  Josiah's  pious  solicitude. 

II.  The  course  Josiah  adopted.  He 
sought  God.  It  is  said,  "  he  began  to  seek 
after  God."     Now,  this  supposes, 

1.  That  he  felt  his  need  of  God.  Men 
naturally  live  without  God,  disregard  him, 
neglect  his  laws,  &c.  Far  from  him  by 
wicked  works ;  what  is  worse,  most  are 
satisfied  with  this,  do  not  seek  after  God. 


INSTANT  DECISION  URGED. 


211 


But  Josiah  felt  his  need  of  God,  doubtless 
felt  his  sin,  his  misery,  his  helplessness 
without  God.  Man  was  not  only  formed 
by  God,  but  for  him.  He  is  the  centre  of 
felicity  and  blessedness. 

2.  That  his  soul  desired  God.  As  his 
portion,  Saviour,  and  friend.  However 
rich,  we  are  poor  without  God.  However 
imaginarily  excellent,  yet  miserable.  How- 
ever surrounded  by  acquaintance,  yet 
friendless.  Now  these  desires  are  likened 
to  the  feelings  of  hunger  and  thirst,  like  the 
desire  of  the  tempest-tost  mariner  for  the 
light  of  the  morning. 

3.  That  he  employed  suitable  means  to  find 
God.  By  perusing  God's  word,  for  here 
God  is  to  be  found.  By  worshipping  with 
his  people,  for  here  God  has  engaged  to  be 
present.  By  fervent  secret  prayer,  for  to 
such  the  Lord  is  graciously  near.  Whoso- 
ever shall  call  upon  the  name  of  the  Lord, 
&c.     Now,  doubtless  Josiah  sought  God, 

(1.)  Earnestly,  with  all  his  heart.  The 
promise  is  to  such. 

(2.)  Humbly,  prostrated  before  God.  In 
sackcloth  and  ashes. 

(3.)  With  perseverance,  urging  his  suit, 
pressing  his  plea,  &c. 

(4.)  Through  the  promised  Messiah. 
For  the  pious  Jews  had  reference  to  the 
predicted  Saviour  in  their  worship  and  ser- 
vices ;  now  just  so  must  you  seek  God  if 
you  desire  sincerely  to  find  him. 

4.  Josiah  found  God,  obtained  his  favor, 
and  lived  in  his  service.  He  was  success- 
ful, he  obtained  mercy,  God  loved  him,  and 
he  loved  God.  He  reformed  the  manners 
of  the  people  ;  put  down  idolatry,  &c.,  ver. 
3  to  7.  So  that  his  religion  was  personal, 
sincere,  and  public  ;  it  was  real,  practical, 
manifest.     Now  I  would, 

in.  Press  the  example  of  Josiah  upon 
vouR  immediate  imitation.  Now,  my  dear 
young  friends,  is  it  not  worth  your  while  to 
do  as  Josiah  did  ?  Do  you  not  admire  his 
character  and  conduct  ?  But  perhaps  you 
say, 

1.  That  you  are  too  young.  Not  to  know 
good  from  evil — not  to  be  wise  and  happy 
— not  to  die  and  be  lost  forever ;  besides, 
Josiah  was  only  sixteen  years  of  age.  A 
time  the  most  critical,  often  thoughtless. 
Thousands  have  begun  to  serve  God  as 
early  as  your  age.     Or  you  object, 

2.  My  parents  are  irreligious.  Their 
example  must  be  bad,  &c.  Much  to  be 
regretted,   &c.     But   Josiah's   father    was 


one  of  the  worst  of  men,  read  chap,  xxxiii. 
21,  &c.  Religion  is  a  personal  thing.  Or 
you  say, 

3.  lam  unfavorably  situated  for  religion. 
The  family,  or  shop,  &c.,  quite  irreligious, 
they  would  laugh  or  jeer,  dec.  But  think 
of  Josiah's  difficulties ;  a  complete  idola- 
trous nation,  yet  he  faced  the  whole,  and 
was  religious  and  good  when  the  multitude 
were  vile  ;  but  you  say  he  was  a  king,  then 
the  greater  danger,  and  more  were  the 
snares  and  temptations  j  or  probably  you 
object, 

4.  I  fear  I  should  not  hold  out.  With 
that  you  have  nothing  at  present  to  do. 
You  must  first  begin  ;  but  Josiah  held  out, 
see  chap,  xxxvi.  25.  God  is  sufficient  for 
your  preservation,  &;c.  He  has  engaged 
to  keep  and  sustain  you.  Thousands  be- 
gan early  and  held  out.  John  Wesley, 
Dr.  Watts,  Whitfield,  Doddridge,  Matthew 
Henry,  &c.,  &c.  Myriads  more.  It  is 
more  likely  that  you  will  hold  out  if  you 
do  begin  early.  Habits  of  piety  formed, 
&c.  God  honored,  &c.  Now  in  conclu- 
sion, let  me  urge  your  immediate  seeking 
of  the  Lord. 

1.  On  the  ground  of  your  dignity.  It 
will  adorn,  be  a  crown  of  glory,  &c.  Ele- 
vate the  mind,  cSjc.  May  exalt  you  even 
in  this  life.     On  the  ground, 

2.  Of  your  happiness.  "  Her  ways  are 
ways  of  pleasantness,"  &c.  "  Happy  art 
thou,  O  Israel." 

3.  On  the  ground  of  safety.  Then  all 
will  be  right.  Prepared  for  all  events, 
ready  for  life  or  death. 

4.  The  miseries  avoided.  Sin  disgraces, 
often  destroys  health,  &c.  Makes  bitter 
work  for  after  repentance.  Urge,  exhort, 
direct. 


INSTANT  DECISION  URGED. 

"  Choose  you  this  day  whom  ye  will  serve." — 
Joshua  xxiv.  15. 

Joshua  was  an  eminent  Old  Testament 
saint,  the  devoted  coadjutor  of  Moses,  and 
afterwards  his  faithful  successor.  He  sur- 
vived Moses  twenty-four  years  ;  but  now 
his  course  is  finished  ;  he  has  lived  a  hun- 
dred and  ten  years  ;  he  is  ripe  for  the  heav- 
enly garner  ;  he  has  only  to  deliver  his 
last  dying  counsel  and  then  enter  upon  his 
reward.     He  calls  for  an  interesting  as- 


2m 


SKETCHES  OF  SERMONS. 


sembly,  verse  1.  He  recapitulates  the 
events  of  their  history, — he  urges  personal 
piety, — avers  his  own  resolution, — 'refers 
the  matter  to  their  free  determination,  and 
calls  for  their  decision.  How  interesting  ! 
How  affecting  must  have  been  the  scene  ! 
Let  us  make  it  our  own,  it  equally  belongs 
to  us.  The  text  clearly  contains  the  fol- 
lowing propositions. 

I.  That  trite  eeligion  consists  in 
SERVING  God. 

II.  That  man  is  responsible  for  that 

SERVICE. 

III.  That  God  demands  decision  as  to 

THIS   SERVICE.      And, 

IV.  That  to-day  is  the  best  season 

FOR    CONCLUDING    ON    THIS    SERVICE. 

I.  That  true  religion  consists  in  serv- 
ing THE  Lord.  We  do  not  by  this  exclude 
knowledge,  conviction,  repentance,  faith, 
&c.,  but  these  have  essentially  to  do  with 
our  entrance  on  the  divine  service.  Thus 
David  exhorted  Solomon  to  serve  him  with 
a  perfect  heart,  &c.  "  This  is  the  whole 
duty  of  man,  to  fear  God  and  keep  his  com- 
mandments." Paul  says,  "I  serve  God 
with  my  spirit  in  the  gospel  of  his  Son." 
"  The  blood  of  Christ  shall  purge  your 
conscience  from  dead  works  to  serve  the 
living  God."  "  Let  us  have  grace,  where- 
by we  may  serve  God,"  &c.  "  I  beseech 
you,  brethren,"  &c.  Now  this  service  in- 
cludes, 

1.  The  worship  of  God.  To  bless — 
adore — praise  and  extol  the  Lord.  To  give 
him  homage,  reverence,  and  thanksgiving. 

2.  It  includes  obedience  to  his  ordinances. 
"To  walk  in  his  ordinances  to  do  them." 
To  regard  with  serious  attention  all  the 
institutions  of  the  gospel.  Thus  the  first 
church  continued  steadfast  in  the  apostles' 
doctrine,  &c.     It  includes, 

3.  Practical  regard  for  his  7noral  laws. 
These  respect  God,  mankind,  and  ourselves. 
To  love  him,  &c.  Our  neighbor,  &c.  To 
devote  our  souls  and  spirits  to  glorify  him. 
The  exercise  of  faith — patience — humility, 
and  self-denial,  is  of  course  a  portion  of 
the  divine  service.  His  word  contains  the 
rules  by  which  our  conduct,  words,  and 
spirit,  are  to  be  ordered.     The  poet  sings, 

"  Teach  me  to  walk  in  thy  commands, 
'Tis  a  delightful  road  ; 
Nor  let  my  head,  nor  heart,  nor  hands, 
Offend  against  my  God." 

II.  Man  is  responsible  for  this  ser- 


vice. God  never  coerces  men  into  it.  Will 
not  have  the  service  of  constraint.  The 
material  part  of  the  universe  obey  him  of 
necessity.  He  gives  them  laws,  &c.  But 
man  is  rational,  intelligent,  and  free.  God 
will  only  have  the  cheerful  service  of  the 
heart.  What  more  clear  than  the  text  ? 
"  Choose  ye."  Here  are  two  courses — 
two  ways — God  and  idols,  &c.  ;  God  and 
sin ;  God  and  the  world ;  God  and  self;  God 
and  Satan.  God  calls  on  man  to  decide  and 
act.  Now  man  surely  can  do  this  ;  if  not,  he 
is  not  free ;  if  not,  he  is  not  responsible.  Let 
us  ascertain  this  from  other  portions  of  scrip- 
ture. See  the  case  of  Cain,  Gen.  iv.  7. 
Moses  and  the  Israelites,  Deut.  xxx.  19. 
So  to  the  Jews,  God  said,  "  Turn  ye,  turn 
ye,"  &c.  So  Christ  invited  and  exhorted, 
and  said,  "Ye  will  not  come,"  &c.  "O 
that  thou  in  this  thy  day,"  &c.  These 
passages  clearly  urge  this  doctrine  on  our 
consciences.  If  you  say  that  though  you 
may  determine  yet  you  have  not  power  to 
act,  forget  not  that  God  will  give  his  Spirit 
to  them  who  ask  him,  and  that  if  you  seek, 
and  knock,  and  ask,  the  promises  of  grace 
and  mercy  are  full,  explicit,  and  direct. 
Reject  this  doctrine,  and  you  are  compelled 
to  admit  that  of  fatal  necessity,  which  turns 
all  men  into  mere  machines,  and  takes  the 
possibility  both  of  virtue  and  vice  out  of 
the  world.  But  every  one  of  us  must  give 
an  account  of  himself  to  God.  This  re- 
sponsibility, 

1.  Is  personal.  For  ourselves  only.  We 
cannot  be  so  for  any  other  absolutely  ;  yet 
there  is  relative  responsibility;  as  to  the 
duties  of  life,  &c. 

2.  It  is  universal.  All  persons  of  sane 
mind ;  young  and  old — rich  and  poor — 
every  soul  now  present  before  God.  We 
remark, 

III.  God  demands  decision  as  to  this 
service.     "Choose  ye."     To  decide, 

1.  Is  our  duty.  God  calls  us  to  it.  He 
demands  it.  He  will  not  allow  compro- 
mise. 

2.  This  decision  is  possible.  Not  out  of 
your  power.     Not  impossible.  j^ 

3.  This  decision  always  precedes  a  reli- 
gious course.  This  is  the  turning  point. 
Look  at  the  prodigal,  "  I  will  arise,"  &c. 
Look  at  Saul,  "  Lord,  what  wilt  thou  have 
me  to  do?"  The  three  thousand  on  the 
day  of  Pentecost.  So  in  all  who  are  con- 
verted. 

IV.  To-day   is   the   best   season  fob 


EVIL  COMPANY  PROHIBITED. 


213 


CONCLUDING   AS    TO     THIS    SERVICE.       "  This 

day." 

1 .  This  day  is  given  us  hy  God  for  this 
purpose.  He  says,  "  Now  is  the  accepted 
time,"  &c.     "  To-day,"  &c. 

2.  No  other  period  so  adapted .  Distance 
is  widening, — impediments  increasing, — 
difficulties  growing, — opportunities  wast- 
ing. Now  God  invites — heaven  smiles — 
Jesus  beseeches — ministers  entreat — the 
Spirit  waits  and  hovers  over  your  souls — 
angels  attend,  &;c. 

3.  This  may  probably  be  the  only  season. 
How  many  have  been  ruined  by  to-mor- 
row !  An  hour's  delay  has  sometimes 
brought  destruction.  "Choose  ye  this 
day,"  &c.     O  yes,  this  day. 

APPLICATION. 

1 .  Who  will  respond  to  the  text  ?  See 
verse  16,  21.  Do  you  say  so?  In  your 
hearts — earnestly — humbly — prayerfully? 

2.  What  will  you  do  if  you  refuse  ? 
What  service  ?  What  master  ?  What 
reward  ? 


EVIL  COMPANY  PROHIBITED. 

"  Thou  shall  not  follow  a  multitude  to  do  evil." 
— Exodus  xxiii.  2. 

Nothing  is  more  evident  than  that  evil 
is  in  the  world — moral  evil — sin.  How  it 
originated  in  the  universe  is  a  matter  which 
has  greatly  perplexed  the  wisest  of  man- 
kind. It  is  one  of  the  secret  things,  &c. 
How  it  was  introduced  into  this  world  is 
specifically  detailed  ;  the  agent — the  temp- 
tation— the  disastrous  effects  are  all  very 
minutely  related.  Evil  is  not  only  in  the 
world,  but  has  spread  over  its  entire  sur- 
face, and  polluted  all  its  inhabitants.  To 
guard  us  against  one  of  the  most  fatal 
sources  of  its  pestiferous  effects  is  the  de- 
sign of  the  important  counsel  of  our  text, 
"  Thou  shalt  not,"  &c.     Observe, 

I.  We  have  a  fearful  truth  implied. 
"  The  multitude  do  evil ;"  that  is,  the 
great  majority  of  mankind  live  in  the  prac- 
tice of  evil — are  transgressing  the  laws  of 
the  Most  High  God. 

1.  Let  us  substantiate  this.  Sacred  his- 
tory attests  it,  see  the  condemnation  of  the 
old  world.  Genesis  vi.  5  and  6.  Only  eight 
persons  living  in  the  fear  and  service  of 
God.  Afterwards  the  nations  of  the  earth 
walked  in  the   vanity  of  their   darkened 


minds.  Only  the  Jews  had  the  knowledge 
and  worship  of  the  true  God ;  of  them  the 
majority  were  Israelites  only  in  name. 
How  fearful  the  state  of  the  world  at  the 
advent  of  the  Saviour — the  true  religion 
corrupted,  and  the  world  lying  in  the  hands 
of  the  wicked  one.  This  darkness  was 
partially  removed  during  the  first  centuries 
of  the  Christian  era  ;  but  afterwards  even 
the  Christian  system  became  corrupted,  ag- 
grandized  with  worldly  pomp,  and  then 
sunk  extensively  into  forms  and  ceremo- 
nies. How  melancholy  the  state  of  the 
world  at  the  reformation  !  How  exten- 
sively it  is  so  yet ;  the  multitude  of  nations 
are  yet  pagans,  and  Mahommedans,  or 
savage.  Multitudes  of  persons  even  of 
Christian  countries  are  unconverted.  The 
multitude  even  of  our  congregations  are 
yet  strangers  to  spiritual  religion.  Multi- 
tudes of  all  ranks  and  degrees,  of  the  rich 
and  of  the  poor,  of  the  learned,  of  the  illit- 
erate, of  the  young,  and  of  the  aged. 

2.  Let  us  account  for  it.  We  do  this  by 
referring, 

(1.)  To  the  indwelling  of  evil  in  the  hu- 
man  mind.  This  is  its  natural  state ;  to 
this  it  is  prone  ;  here  its  feelings,  and  de- 
sires, and  actions,  are  at  home.  The  foun- 
tain being  corrupt,  tlie  streams  are  neces- 
sarily so.  The  tree  being  bad,  the  fruit  is 
such.  The  soul  being  depraved,  the  life  is 
naturally  wicked. 

(2.)  We  account  for  it  on  the  ground  of 
Satanic  influence.  Men  by  nature  are  un- 
der his  power — his  vassals  ;  his  influence 
is  exerted  therefore  within  them;  he  leads 
them  in  the  way  of  evil. 

(3.)  On  the  ground  of  human  example  ; 
children,  so  soon  as  they  can  think  or  act, 
have  evil  placed  before  them — often  ne- 
glected— brought  up  in  ignorance  and  sin. 

(4.)  On  the  ground  of  the  sacrifices  re- 
ligion demands ;  strait  is  the  gate,  narrow 
the  way.  There  is  the  yoke  of  obedience, 
the  cross  of  self-denial,  the  life  of  mortifi- 
cation, the  crucifying  of  the  flesh — all  must 
be  left  if  Christ  be  followed. 

II.  We  have  a  lamentable  truth  sup- 
posed. That  men  are  liable  to  be  influ- 
enced by  the  multitude.  This,  in  some 
measure,  arises  from  the  constitution  of 
human  nature.  In  some  persons  this  ten- 
dency is  very  powerful. 

1 .  Persons  generally  act  by  impulse  ra- 
ther than  judgment — and  thus  follow  the 
multitude  to  do  evil. 


214 


SKETCHES  OF  SERMONS. 


2.  Most  persons  look  up  to  others,  and 
are  influenced  by  their  actions.  The  rich 
are  thus,  &c.,  by  the  poor  ;  the  learned 
by  the  ignorant ;  servants  observe  and 
imitate  their  masters  and  mistresses  ;  chil- 
dren their  parents,  &;c.  Friends  one  an- 
other. 

3.  To  forsake  the  multitude  requires  moral 
resolution  and  fortitude.  Men  are  not  will- 
ing to  risk  the  approbation  of  those  around. 
Thus  it  has  ever  been  that  men  are  greatly 
influenced  in  their  conduct  by  the  multi- 
tude. When  the  people  cried  Hosanna, 
the  multitude  united,  and  when  the  priests 
said,  Crucify  him,  the  people  cried,  "  A- 
way  with  him,  his  blood  be  upon  us," 
&c. 

III.  We  have  important  counsel  given. 
*'  Thou  shalt  not,"  &c. 

1.  It  is  irrational.  Carry  this  out,  and 
ia  heathen  lands  you  would  worship  stocks 
and  stones.  In  uncivilized  regions  be  wild, 
and  devourers  of  each  other.  Reason  de- 
mands reflection — enforces  consideration, 
dec. 

2.  It  is  unscriptural.  God,  in  every  age, 
and  under  every  dispensation,  has  demand- 
ed the  opposite.  This  distinguished  Noah, 
Abraham,  the  prophets,  the  apostles,  and 
the  pious  in  all  periods  and  countries  of  the 
world.  To  follow  the  multitude  is  to  dis- 
obey God — to  be  the  vassals  of  Satan,  and 
to  travel  in  the  dark  path  of  guilt  and 
wo. 

3.  It  is  unsafe.  All  evil  doers  will  per- 
ish. The  wages  of  sin  is  death  to  each 
and  all  its  servants — broad  way,  and  its 
crowd  of  travellers  are  united  to  death, 
even  eternal  death.  A  multitude  of  evil 
doers  cannot  avert  God's  wrath,  cannot 
mitigate  each  other's  misery,  and  cannot 
escape  everlasting  torments — however  nu- 
merous, each  must  die  alone,  and  each  ap- 
pear for  himself  before  the  judgment  seat 
of  Christ,  and  each  hear  and  bear  his  own 
inevitable  doom. 

IV.  That   sinners   may   desist    from 

THIS  COURSE,  AMPLE  FACILITIES  ARE  GIVEN. 

1 .  The  right  and  good  way  is  clearly  re- 
vealed. "  Thus  saith  the  Lord,  Stand  in 
the  way  and  see,"  &c.  Christ  announced 
the  narrow  way,  the  way  of  holiness  and 
salvation.  It  is  a  plain  path,  so  that  the 
wayfaring  man  need  not  err  therein. 

2.  Holy  examples  are  placed  before  us. 
"  Be  followers  of  those  who  through  faith 
and  patience,"  &c.      Abel,  Enoch,  Noah, 


David,  Daniel,  and  the  apostles,  especially 
the  bright  example  of  Jesus. 

3.  Divine  grace  is  promised.  Grace  to 
save  from  sin,  "  Whosoever  shall  call  on 
the  name  of  the  Lord,"  &c.  Grace  to  re- 
sist evil — grace  to  persevere,  &c. 

4.  The  most  momentous  motives  are  pre- 
sented. Present  peace  and  happiness — joy 
in  death — eternal  glory, 

APPLICATION. 

1.  To  whom  is  the  text  applicable  espe- 
cially ? 

2.  Who  have  obeyed  its  wise  counsels  ? 

3.  Who  will  do  so  this  day  ? 


AGAINST  PROFANITY. 

"  Thou  shalt  not  take  the  name  of  the  Lord  thy 
God  in  vain  ;  for  the  Lord  will  not  hold  him  guilt- 
less who  taketh  his  name  in  vain.'' — Exod.  xx.  7. 

Our  text  is  one  of  the  commandments 
given  with  such  solemnity  by  Jehovah  to 
Moses  on  Sinai.  It  is  a  commandment  oft- 
en referred  to  in  other  parts  of  the  sacred 
writings  as  one  part  of  the  moral  code.  It 
is  one  of  universal  and  everlasting  obliga- 
tion. God  addresses  it  to  all  his  intellect- 
ual creatures,  and  its  violation  is  an  act  of 
guilt,  that  will  assuredly  involve  the  de-j 
linquent  in  the  displeasure  of  God.  Let  us| 
therefore  consider, 

I.  How  THIS  commandment  IS  VIOLATED. 

II.  The  REASONS  by  which  obedience 

TO  IT  MAY  BE  URGED. 

I.    How  THIS  COMMANDMENT  IS  VIOLATED. 

1.  By  heinous  acts  of  perjury.  Calling 
on  God,  or  appealing  to  his  name  for  the 
confirmation  of  a  lie.  This  is  a  flagrant 
act  of  infamy,  and  which  is  justly  punish- 
able by  the  statutes  of  the  land.  Often 
have  the  guilty  been  screened,  and  often  | 
have  the  innocent  been  ruined,  by  this  kind 
of  perjury.  Common  lying  is  generally 
the  precursor  to  false  swearing. 

2.  By  calling  upon  God's  name  to  curse 
ourselves  or  others.  Imprecations  and 
cursps  are  the  most  awful  instances  of  pro- 
fanity. How  frequently  do  we  hear  men 
using  language  of  the  most  profligate  char- 
acter, and  associating  the  name  of  God  with 
woes  of  the  most  horrible  description! 

3.  All  light  and  irreverent   uses  of  the 
name  of  God.     How  many  well-meaning  * 
persons   err   in  this  way,  and   sometimes. 


LIBERALITY  AND  SELFISHNESS  CONTRASTED. 


215 


Christians  interlard  the  name  of  God  with 
trifling  or  worldly  converse,  who  appeal  to 
God  on  trivial  occasions — who  talk  about 
God  without  serious  or  reverent  reflection  ! 
We  almost  fear  to  illustrate  this,  yet  it 
ought  to  be  clearly  understood.  "  God 
knows."  "By  the  help  of  God."  "As 
sure  as  God's  in  heaven."  "God  help 
you."  "God  bless  you;"  are  the  usual 
expressions  in  the  mouths  of  the  most  wicked 
in  this  great  city.  How  common  is  this 
sin !  In  all  its  characteristics ;  among 
nearly  all  classes.  It  is  one  of  our  nation- 
al vices.  How  God's  people  should  lay  it 
to  heart ! 

II.  The  reasons  by  which  obedience 

TO  THIS  COMMAND  MAY  BE  URGED. 

1 .  It  is  solemnly  forbidden  in  the  text. 
Therefore  it  is  clear  and  binding  in  its  au- 
thority. No  reader  therefore  of  the  Bible 
can  plead  ignorance  as  an  excuse  for  pro- 
fanity. That  law  which  was  given  under 
circumstances  of  such  unparalleled  sub- 
limity, says,  "  Thou  shalt  not  take,"  &c. 
Jesus  showed  the  importance  of  this  com- 
mand by  presenting  it  as  the  first  petition 
in  his  divine  prayer.  "  Hallowed  be  thy 
name." 

2.  Profane  swearing  strikes  at  the  root  of 
all  reverence  for  religion.  How  can  God 
be  esteemed,  and  adored,  and  venerated,  if 
men  use  his  name  profanely  ?  There  can 
be  no  fear  of  God — no  deprecation  of  his 
wrath — no  awe  of  his  majesty — no  regard 
to  his  authority.  An  irreligious  state  of 
heart  must  be  the  result ;  pious  feeling,  a 
spirit  of  devotion,  or  true  seriousness  can- 
not exist  with  profaneness. 

3.  //  is  a  sin  extremely  unnatural.  We 
can  account  for  many  evidences  of  depra- 
vity. We  can  understand  how  men  may 
be  gay,  or  sensual,  or  worldly,  or  angry, 
or  even  revengeful.  May  account  for  al- 
most every  sin,  however  vile  and  awful  ; 
but  for  profanity,  no  reason  can  be  assigned. 
It  does  not  gratify  any  passion — it  does  not 
obtain  any  enjoyment — it  does  not  procure 
any  advantage — it  does  not  advance  its 
votary  to  any  glory.  It  is  a  superfluity  of 
sin.  A  causeless,  stupid,  senseless  crime 
against  God,  even  the  true  and  blessed  God. 

4.  It  is  a  sin  that  greatly  corrupts  society. 
A  spirit  of  reverence  for  God,  recommends 
religion.  It  must  tell  on  society.  Its  in- 
fluence will  be  seen  and  felt.  It  will 
check  vice  and  keep  in  certain  bounds 
glaring  impiety.     But  profanity  curses  so- 


ciety, it  blights  every  lovely  thing,  it  is 
fearful  in  its  efflcts  on  the  young,  who 
soon  catch  the  spirit,  and  imitate  what  they 
hear.  I  add  also,  it  is  as  indecent  as  it  is 
vile.  An  insult  to  every  educated  and 
right-principled  member  of  society. 

5.  //  is  a  sin  that  will  fearfully  harden 
the  heart.  Hence  how  common  for  this 
class  of  persons  to  associate  profanity  witli 
serious  and  affecting  things !  Mnn  have 
been  known  to  do  this  in  sickness,  in  pain, 
when  undergoing  operations.  Soldiers  in 
the  field  of  battle  ;  sailors  at  sea;  persons 
even  in  the  struggles  of  death.  I  believe 
there  is  no  vice  which  so  excludes  all  ex- 
cellency, and  opens  the  flood-gates  to  all 
vileness  and  hardness  of  heart. 

6.  It  has  often  procured  the  signal  wrath 
of  God.  "  Because  of  swearing  the  land 
mourneth."  To  blaspheme  God's  name 
was  a  capital  offence  under  the  law,  Levit. 
xxiv.  10,  &c.  How  often  has  instant  judg- 
ment fallen  upon  perjurers,  upon  wicked 
persons  who  have  imprecated  God's  wrath  ! 
A  man  in  a  village  in  Scotland,  competed 
with  others  which  could  use  the  most  horrid 
oaths,  and  was  smitten  with  swelling  of  the 
tongue  so  that  he  could  not  draw  it  into  his 
mouth,  and  died  in  three  days.  Heaven 
cannot  be  inhabited  by  the  profane  ;  hell 
must  be  their  portion,  and  even  there  I 
doubt  if  the  swearer  will  find  a  fallen  an- 
gel so  vile  as  himself. 

APPLICATION. 

1.  The  remedy.  Solemn  consideration 
of  the  grandeur  and  glory  of  God.  Con- 
sider how  angels  act,  &c.  Guard  your 
lips,  watch  against  the  rising  of  your  heart; 
pray  for  God's  Holy  Spirit  to  change  your 
soul :  you  must  be  new  creatures.  Dwell 
upon  the  senselessness  of  the  crime,  &lc. 

2.  Let  Christians  set  a  striking  example 
in  reverencing  God's  name.  And  let  their 
example  and  influence  check  bold  trans- 
gressors, instruct  our  children,  &c. 


LIBERALITY  AND  SELFISHNESS 
CONTRASTED. 

"  There  is  that  scattereth  and   yet  incrcaseth  ;  . 
and  there  is   that  withholdeth  more  than  is  meet, 
but  it  tendeth  to  poverty.     The  hberal  soul  shall  t)te  • 
made  fat;  and  he  that  watereth  shall  be  watered, 
also  himself." — Proverbs  xi.  24,  25. 

Our  subject  directs  us  to  two  very  oppo- 
site courses,  and  the  general  consequences- 


816 


SKETCHES  OF  SERMONS. 


of  each.  The  truths  of  the  text  are  of  a 
very  important  character  ;  they  include  the 
reactive  influences  which  benevolence  and 
selfishness  produce,  and  are  followed  by  a 
most  cheering  and  delightful  promise  to  the 
generous  and  liberal  soul.  When  we  re- 
member that  the  second  great  command 
respects  our  fellow-creatures,  an  apology 
will  not  be  necessary  for  calling  your  at- 
tention to  an  entire  discourse  on  these 
topics ;  yet,  lest  any  should  conclude,  that 
religion  is  constituted  of  those  actions  which 
have  respect  to  mankind  only,  allow  me  to 
remind  you,  that  all  acceptable  piety  com- 
mences with  repentance  towards  God,  and 
faith  in  our  Lord  Jesus  Christ ;  these,  con- 
nected with  regeneration,  form  a  basis  for  the 
structure  of  personal  piety.  Personal  piety 
includes  supreme  love  to  God,  and  unfeigned 
love  to  our  fellow-men.  Our  text  specifies 
one  branch  of  our  love  to  mankind,  and  it  is 
beneficence  ;  observe,  then,  the  contrast  in- 
stituted, and  the  promise  made. 

I.  The  contrast  instituted.  Observe 
this  contrast, 

1.  In  reference  to  the  characters  intro- 
duced. One  is  described  as  a  scatterer, 
that  is,  one  who  distributes,  a  person  of 
feeling  mind  and  generous  enlarged  heart ; 
one  whose  soul  is  expanded  and  warm. 
This  character  refers  to  the  habit,  to  the 
prevailing  disposition  and  conduct,  not  to 
an  occasional  act,  &c.  It  includes  also 
purity  of  motive,  not  an  ostentatious  giver, 
who  makes  it  the  subject  of  parade  and 
show.  Jesus  describes  the  truly  generous 
as  not  allowing  the  left  hand  to  know,  &c. 
This  character  also  implies  perseverance  in 
well-doing.  Abounding  and  continuing, 
&;c.  Now  the  other  is  described  as  a  with- 
holder,  that  is,  a  selfish  man.  One  nig- 
gardly, of  contracted  spirit ;  one  afraid  to 
distribute  of  his  substance.  Who  hoards 
it  up,  and  thus  monopolizes  what  God  con- 
fers ;  views  himself  as  the  end,  and  not  the 
channel  of  God's  bounty ;  not  like  the 
ocean  yielding  freely  to  the  water-spout  ; 
not  like  the  clouds  which  give  their  plen- 
teous rain  ;  nor  like  the  earth  yielding  its 
increase,  &c. 

2.  The  contrast  of  the  text  respects  the 
results  arising  from  the  conduct  specified. 
He  who  scatters  increaseth. 

(1.)  Now  this  is  often  the  case,  even  as 
it  respects  temporal  blessings.  Beneficence 
often  obtains  a  reward  in  kind  ;  God  has  a 
thousand  ways  of  securing  this.     The  wi- 


dow who  dared  to  share  her  meal  and  oil 
with  the  prophet,  had  it  miraculously  con- 
tinued to  her.  It  is  not  often  that  really 
benevolent  persons  sink  into  want.  David's 
experience  was,  that  he  never  saw  the 
righteous  forsaken,  &c. 

(2.)  It  is  ever  the  case  in  reference  to 
internal  enjoyment ;  and  what  is  the  end  of 
all  we  have  but  enjoyment  ?  Now  the  good 
man  enjoys  what  he  has.  There  is  God's 
blessing  on  it,  and  with  it,  and  in  it ;  he 
has  the  satisfaction  which  a  truly  good  and 
sanctified  conscience  confers.  If  spiritual 
blessings  are  given  in  exchange  for  our 
temporal  benefactions,  surely  the  recom- 
pense is  ample  and  sufficient. 

(3.)  This  will  surely  be  the  case  in  re- 
ference  to  an  eternal  reward.  The  day  is 
coming  when  every  one  shall  receive  a 
reward  for  every  deed  of  goodness  and 
mercy  ;  when  every  kind  word,  and  action, 
and  visit,  and  gift,  shall  be  noticed,  acknow- 
lodged,  and  recompensed.  We  are  in- 
structed in  this,  where  Christ  says,  though 
the  poor  cannot  recompense,  yet  ye  "  shall 
be  recompensed  at  the  resurrection  of  the 
just."  He  that  withholdeth  tendeth  to  po- 
verty. There  are  claims  which  must  have 
a  preference.  Our  own  wants  and  those 
of  our  families,  prudent  arrangement  for 
the  contingencies  of  life.  These  things 
"  are  meet."  But  he  who  withholdeth, 
&c.,  more  than  this,  it  often  tendeth  to  po- 
verty. Some  withhold,  because  they  fear 
want,  dare  not  trust  divine  providence ; 
some  withhold,  because  the  demands  of 
pride  and  fashion  drain  all  their  resources  ; 
some  of  a  sordid  avaricious  spirit,  they  are 
earthworms  ;  like  the  horseleech,  or  the 
grave,  or  the  sea,  they  are  ever  craving  ; 
some  withhold  on  the  ground  of  the  ingrati- 
tude of  the  poor.  All  these  are  so  many 
evidences  of  a  selfish  nature.  This  often 
defeats  its  end. 

(1.)  Such  cannot  guard  against  contin- 
gencies. Failure  of  banks,  fires,  bank- 
ruptcies, &;c.  God  can  blight  every 
movement ;  accidents,  afflictions,  can  drain 
all  dry ;  this  is  not  unfrequently  the 
case. 

(2.)  Then  there  is  always  poverty  of  en- 
joyment ;  however  much,  it  is  not  enjoyed. 
Mental  sterility,  spiritual  barrenness,  no- 
thing bright  or  cheering  within  ;  it  is  the 
frigid  zone,  winter,  ice,  darkness. 

(3.)  Then  such  shall  be  poor  indeed  at 
death  ;  not  a  title  to  a  better  world  ;  not  a 


THE  SATISFACTION  AND  ADVANTAGES  OF  GODLINESS. 


217 


jot  or  tittle  can  they  take  with  them ;  they 
brought  nothing  into  the  world,  &c.  And 
when  the  Master  demands  an  account,  how 
fearfully  appalling  and  eternally  terrific  ; 
such  is  the  contrast  instituted.     Observe, 

II.  The  promise  made.  "  The  liberal 
soul,"  (Sec.  That  is,  he  shall  flourish, 
&c. 

(1.)  God's  blessing  shall  rest  on  his 
affairs  ;  see  Psalm  xxvii.  3,  xli.  1. 

(2.)  God's  blessing  shall  rest  on  his 
soul  ;  he  shall  be  happy.  He  that  hath 
mercy  on  the  poor,  "  happy  is  he."  God 
will  answer  his  prayer,  Isaiah  Iviii.  6,  7. 
His  soul  shall  be  very  fruitful,  Isaiah  Iviii. 
10,  11.  Such  shall  be  established  in  di- 
vine things.  "  Thr>  liberal  deviseth  liberal 
things,  and  by  liberal  things  he  shall  be 
established."  Now  we  may  ascertain 
some  grounds  why  the  liberal  soul,  &c. 

1.  This  is  the  design  of  our  being  in- 
vested with  these  blessings.  All  things 
have  reference  to  some  end  ;  nothing  made 
for  itself.  Look  at  the  sun,  the  moon, 
the  stars,  the  sea,  &c.  And  God  never 
gave  wealth  to  be  locked  up  in  banks 
or  cabinets,  but  to  be  diffused,  &c.  Every 
thing  else  is  perversion,  to  scatter  is  the 
great  design,  &c.  , 

2.  There  is  the  benevolent  character  of 
God  placed  for  our  imitation.  "  Be  ye  mer- 
ciful as  your  Father,"  &c.  "  Bp  ye  fol- 
lowers of  God  as  dear  children,"  &;c. 
"He  is  good  to  all,"  &c.  "With  such 
sacrifices  he  is  well  pleased." 

3.  There  is  the  divine  connection  between 
means  and  end.  I  have  spoken  of  the  end 
of  our  means.  Let  us  look  at  the  philoso- 
phy of  using  our  gifts. 

(1.)  Take  the  golden  grain,  and  hoard 
it  up,  it  will  moulder  and  rot ;  sow  it,  and 
it  will  yield  thirty,  sixty,  &c. 

(2.)  Take  the  power  and  disposition  to 
communicate  knowledge,  and  your  teach- 
ing will  enlarge,  and  improve,  and  enrich 
your  own  minds. 

(3.)  Take  Christian  instrumentality  to 
do  good  and  employ  it,  and  your  ability 
will  increase,  and  your  own  souls  be  abun- 
dantly blessed,  you  cannot  fail  to  get  good; 
just  so  those  who  scatter  abroad,  shall  in- 
crease. The  bread  cast  upon  the  waters 
shall  not  perish,  &c.  It  is  but  little  we 
can  do  ;  but  a  short  period  allotted  us  ; 
let  us  then  not  be  weary,  &c.  And  let  us, 
in  the  midst  of  all,  seek  enlarged  commu- 
nications of  the  divine  favor.  Let  us  not 
28 


trust  in  our  benevolence  for  acceptance 
with  God.  Let  humility  always  clothe  us, 
remembering  that  at  best  we  are  unprofit- 
able servants. 


THE   SATISFACTION   AND  ADVAN- 
TAGES OF  GODLINESS. 

"  But  godliness  with  contentment  is  great  gain." 
— 1  Tim.  vi.  6. 

There  is  a  very  current  maxim,  of  great 
value  and  importance,  that  a  contented 
mind  is  a  continual  feast.  Without  a 
great  degree  of  this,  happiness  is  utterly 
impossible.  Neither  wealth,  nor  honor, 
nor  the  gay  scenes  of  pleasure,  can  confer 
real  solid  enjoyment  on  the  soul  of  man. 
To  these  we  may  add  learning,  knowledge, 
power,  and  influence  ;  the  whole  of  which 
may  be  possessed  ;  and  yet  as  it  regards 
solid  bliss,  vanity  may  be  written  upon  the 
whole,  and  vexation  of  spirit.  In  a  thou- 
sand points  we  are  vulnerable  ;  to  a  thou- 
sand diseases  we  are  exposed  ;  a  thousand 
events  may  arise  to  distract  and  distress 
us.  Our  very  breath  is  in  our  nostrils, 
and  however  earthly  good  may  surround 
us,  we  are  liable  every  moment  to  be 
exiled  by  the  stroke  of  death  from  the 
whole.  We  would  invite  all  searchers 
after  true  happiness  to  seek  that  real  bless- 
ing in  another  path.  It  may  assuredly  be 
found  and  enjoyed  ;  and  our  text  gives  us 
the  direction — the  infallible  recipe.  "  God- 
liness with  contentment,"  says  the  apostle, 
"  is  great  gain."     Let  us  consider, 

I.  The  scriptural  definition  of  godli- 
ness. 

II.  The  true  nature  of  contentment. 

III.  The  advantages  arising  from  the 
union  of  the  two.  Let  us  endeavor  to 
give  you, 

I.  A  scriptural  definition  of  godli- 
ness. And  to  a  mere  definition  we  must 
confine  ourselves.     It  necessarily  involves, 

1.  A  saving  knowledge  of  God.  "This 
is  life  eternal,"  to  know  God  in  his  natural 
attributes  and  moral  perfections  ;  in  his 
works  and  government,  especially  as  the 
Redeemer  of  the  world — as  the  great  source 
of  love  and  mercy  to  our  fallen  race.  To 
know  this  for  ourselves — not  because  the 
Bible  records  it — the  preacher  declares  it, 
but  because  we  have  experienced  his  power. 


218 


SKETCHES  OF  SERMONS. 


and  truth,  and  love  in  our  own  souls  ;  be- 
cause he  is  our  God,  and  we  are  his  chil- 
dren. Not  a  learned,  metaphysical  know- 
ledge of  God,  but  a  personal,  inward,  ex- 
perimental sense  of  his  grace  and  mercy. 
To  know  him  in  Christ ;  God  manifest  in 
the  flesh  ;  Immanuel,  God  with  us,  and  for 
us,  and  in  us.     Godliness  includes, 

2.  The  indwelling  of  the  Holy  Spirit. 
"  Because  ye  are  sons,  or  children,  God 
hath  sent  forth,"  &c.  "  The  Spirit  of  God 
beareth  witness,"  &c.  Hence  the  new 
covenant  promise  runs  thus  : — "  I  will  put 
my  Spirit,"  «fec.  "  As  many  as  are  led  by 
the  Spirit  of  God,"  &c.  "  Know  ye  not 
that  ye  are  the  temples,"  &c.     It  includes, 

3.  Conformity  to  the  will  of  God.  The 
mind  conformed — the  heart  conformed — 
tlie  life  conformed.  The  mind  agreeing — 
the  heart  delighting — the  life  obeying.  In 
this  state  the  thoughts,  desires,  purposes, 
expressions,  and  actions,  will  be  under  di- 
vine authority  and  control.  To  please 
(jrod  will  be  the  great  end  of  life.  Enoch 
had  this  testimony  before  his  translation, 
that  he  pleased  God.  The  apostle  said  he 
exercised  himself  to  maintain  a  conscience, 
&c. 

4.  Devotedness  to  his  service  and  glory. 
The  godly  desire  to  make  God  known  :  to 
show  forth  his  praise  ;  to  extol  him  and 
exalt  him  before  men  ;  to  labor  with  God 
and  for  God  ;  by  the  entire  surrender  of 
all  we  are  and  have  to  his  cause  and  glory. 
"  Glorify  God  in  all  things."  "  Whethei 
ye  eat,"  &c.  "  No  man  liveth  to  himself." 

"  Were  the  whole  realm  of  nature  mine, 
That  were  a  present  far  too  small." 

"  The  love  of  Christ  constraineth  us,"  &c. 
This  is  godliness — the  godliness  of  the  New 
Testament ;  that  which  is  saving,  &;c.  We 
now  pass  on  to  consider, 

II.  The  true  nature  of  contentment. 
Now,  this  implies  a  state  of  mind  acqui- 
escing in  the  arrangements  of  God  respect- 
ing us,  and  our  lot  and  portion  in  the  world. 
It  is  the  opposite  of  ambition,  anxiety,  and 
avarice  ;  it  is  equanimity  of  spirit,  arising 
from  an  internal  approbation  of  God's  gov- 
ernment and  ways.  Of  course,  there  are 
special  seasons  when  contentment  is  to  be 
exhibited  and  proved.  We  need  not  won- 
der that  persons  should  be  contented  when 
they  have  health,  prosperity,  friends,  &;c. ; 
but  contentment  shines  in  the  fiery  furnace 
of  affliction — in    the   night   of    adversity, 


when  friends  forsake  us,  or  when  by  death 
we  are  bereaved  of  them.  It  flourisheth  in 
persecution,  in  reproaches,  in  suffering, 
and  in  death.  In  one  word,  it  reconciles 
the  mind  to  the  various  circumstances  in 
which  God  may  choose  to  place  us.  Now, 
contentment  is  not  a  sullen,  mechan'cal 
principle  ;  not  a  stoical  state  of  mind  ;  not 
mere  affectation.  It  is  in  harmony  with 
the  greatest  possible  sensitiveness ;  it  can 
feel  and  discriminate ;  it  would  prefer 
ease,  and  enjoyment,  and  prosperity  ;  but 
it  can  bend  to  the  burden,  bow  to  the  cor- 
recting hand,  drink  the  afflictive  cup,  sub- 
mit to  the  severe  stroke,  or  even  resign  it- 
self to  death.  Now,  a  godly  contentment 
is  grounded, 

1 .  On  the  perfect  excellency  of  the  divine 
character.  God  is  the  sum  of  all  perfec- 
tion ;  pure  light,  pure  goodness.  All  that 
is  great,  and  glorious,  and  wise,  and  merci- 
ful,  and  righteous,  form  his  divine  charac- 
ter. Contentment  says,  "  His  wisdom  can- 
not err;  his  powerful  arm  cannot  weary; 
his  plans  cannot  be  frustrated  ;  his  good- 
ness cannot  be  exhausted  ;  his  love  cannot 
change  ;  his  promises  cannot  fail  ;  his 
righteousness  cannot  do  wrong ;  and  his 
tender  mercy  is  over  all  his  works,  and  it 
endures  through  all  generations."  Godly 
contentment  rests, 

2.  On  the  equity  and  benignancy  of  his 
government.  That  government  extends  to 
all  creatures,  and  all  worlds  ;  it  combines 
all  events.  God  cannot  but  reign  righte- 
ously, for  there  is  no  iniquity  in  him.  He 
must  reign  bountifully,  for  he  is  good  to  all. 
Just  as  the  sun  cannot  shine  without  dif- 
fusing heat  and  light,  so  God  in  all  his 
government  must  act  righteously  and  be- 
nignantly.  That  righteous  and  good  gov- 
ernment, or  providence,  encircles  me  and 
you  always,  every  instant,  and  in  every 
place.  That  trial — that  cross — that  sor- 
row— that  bereavement,  was  a  part  of  it. 
"  The  Lord  reigneth,"  &c.,  is  the  song  of 
the  Christian.     Godly  contentment  rests, 

3.  Oil  the  richness  of  the  divine  gifts. 
What  has  he  not  given  us  ?  The  earth, 
the  heavens,  the  sea,  the  sky,  the  valley, 
and  the  mountain — the  vital  atmosphere — 
the  light  of  day.  What  more  ?  Life, 
powers,  sensibilities,  &c.  ;  many  sources 
of  enjoyment.  His  revealed  will  as  the 
guide  to  immortality ;  exceeding  great 
promises  ;  his  own  Son — his  ever  blessed 
co-equal  Son,  the  Prince  of  life,  and  the 


AN  UNGODLY  SPIRIT  REBUKED. 


219 


Lord  of  glory.  Here  the  apostle  will  assist 
us,  "  If  God  spared  not  his  own  Son,"  &c. 
Oh  !  read  it  with  emphasis.  With  this  Son, 
the  Holy  Spirit,  and  eternal  life,  shall  we 
not  be  content  ?  What  higher,  what  rich- 
er, what  greater,  what  more  enduring  bless- 
ings could  he  have  imparted  ?  Godly  con- 
tentment arises, 

4.  From  humbling  views  of  ourselves.  As 
creatures,  how  unworthy,  guilty,  polluted, 
profitless,  rebellious,  wayward  children  ! 
What  have  we  merited  ?  What  is  our 
desert  ?  If  God  were  to  take  all  he  might 
justly  take,  what  should  we  have  left  ? 
Oh  !  ask  and  reply  to  that  question. 

5.  From  a  sense  of  the  infinite  superiority 
of  spiritual  over  earthly  things.  That  spirit- 
ual gifts  are  the  perfect  gifts  ;  more  pre- 
cious and  durable  ;  more  excellent,  as 
adapted  to  the  mind  and  heart  ;  and  if 
these  be  healthy,  and  happy,  and  prosper- 
ous, it  must  be  well  with  us,  and  if  not,  it 
cannot  be  well  with  us.  Whatever  we 
may  possess,  we  must  be  wretched  and 
miserable  indeed. 

6.  From  the  evanescence  and  uncertainty 
of  the  present  state  of  existence.  Look  at 
the  past,  like  the  stream  ever  flowing — the 
present,  fleeting — the  future  approaching. 
We  are  travelling  to  the  sepulchre,  to  the 
divine  tribunal,  to  eternity.  The  soul  will 
then  be  all — the  favor  of  God  all — its  sal- 
vation all. 

III.  The  advantages  arising  from  god- 
liness AND  contenTx^ent.  "  Great  gain." 
Satisfaction  of  soul  is  the  result ;  solid,  in- 
ternal enjoyment ;  comfort,  which  sets  cir- 
cumstances at  defiance — which  is  within,  a 
source  of  blessedness  ;  what  the  world  can- 
not give  or  take  away  ;  a  perpetual  feast ; 
an  invulnerable  defence  ;  an  unchanging, 
radiant  prospect ;  a  certainty  of  blessed- 
ness. How  great,  how  superlative,  how 
everlasting  this  gain ! 

APPLICATION. 

1.  Examine  yourselves  on  these  two 
points — godliness  and  contentment. 

2.  They  exercise  a  mutual  influence  on 
each  other. 

3.  Admonish  those  who  have  neither. 


AN  UNGODLY  SPIRIT  REBUKED. 

"  Ye  know  not  what  manner  of  spirit  ye  are  of." 
— Luke  ix.  55. 


Our  text  presents  us  with  a  striking  in- 
stance of  the  weakness  and  sinful  infirmi- 
ties of  two  of  the  eminent  disciples  of  the 
Saviour.  One  of  these  was  the  beloved 
John,  who  afterwards  became  so  distin- 
guished for  meekness  and  love.  Between 
the  Samaritans  and  the  Jews  the  most  dead- 
ly animosities  prevailed  ;  they  even  refu- 
sed to  each  other  the  common  civilities  and 
courtesies  of  life.  Hence  the  exclamation 
of  the  woman  to  Jesus,  "  How  is  it  that  thou, 
who  art  a  Jew,  askesl  water  ?"  &c.  Jesus 
had  now  set  his  face  to  go  up  to  Jerusalem, 
and  on  his  way  had  to  pass  through  a  Sa- 
maritan village,  and  he  sent  messengers 
that  they  would  prepare  for  him.  It  is 
written  that  they  would  not  receive  him, 
because  he  was  on  his  way  to  Jerusalem. 
They  probably  hoped  that  Christ  would 
tarry  with  them,  and  decide  the  protracted 
controversy  about  the  right  place  of  wor- 
ship in  their  favor.  When  James  and  John 
saw  this,  they  indignantly  exclaimed,  "  Wilt 
thou  that  we  command  fire?"  &c.  Their 
desire  was  that  they  should  at  once  be  con- 
sumed. They  quote  scripture  in  support 
of  it ;  but  wisely  they  refer  it  to  Christ. 
The  only  good  thing  in  it  was  the  interro- 
gation in  reference  to  it,  "  Wilt  thou  ?" 
The  answer  of  our  Redeemer  is  the  text  of 
this  occasion,  "  But  he  turned  and  rebuked 
them,"  &c.  From  this  striking  and  in- 
structive portion  of  the  divine  word,  we 
notice, 

I.  That  the  professed  disciples  of 
Christ  may  be  greatly  influenced  by  a 
wrong  spirit.     Let  us, 

1 .  Notice  some  instances  wherein  this  is 
exhibited. 

(1.)  In  maintaining  bitterness  of  mind 
to  those  who  have  different  views  of  divine 
truth.  How  rare  it  is  to  see  exhibited  a 
spirit  of  affectionate  candor  with  regard  to 
other  sects  and  parties  !  Our  own  opinions 
are  the  right,  the  orthodox  ones.  To  differ 
from  us  is  to  go  from  the  way  of  truth.  A 
very  small  variation  is  sufficient  to  set 
them  down  as  heterodox,  and  perhaps  to 
unchristianize  them  altogether.  If  we  are 
compelled  to  speak  well,  it  is  in  a  cool 
tone,  or  with  several  deductions,  which  nul- 
lify all  that  has  been  said.  This  is  some- 
times the  case  in  reference  to  doctrines,  or 
forms  of  worship ;  to  ordinances,  to  dis- 
cipline, &c.  Thus  the  state  church  treats 
dissenters,  and  thus  dissenters  treat  the 
state  church  ;  Roman  Catholics,   Protest- 


220 


SKETCHES  OF  SERMONS. 


ants;  and  Protestants,  Roman  Catholics. 
Now,  if  Christ  were  present  in  this  arena 
of  disputation  and  strife,  do  you  think  he 
would  agree  either  with  the  churchman  or 
the  dissenter  in  their  unhallowed  strifes  ? 
No !  he  would  say  to  each,  and  to  the 
whole,  "  Ye  know  not,"  &c. 

2.  It  is  seen  in  carrying  our  dislike  of 
men's  sins  into  dislike  of  their  persons.  We 
are  to  hate  all  evil,  both  in  ourselves  and 
others.  We  cannot  detest  too  much  the 
pollution  which  may  be  manifest  in  those 
around  us  ;  but  this  indignation  and  hatred 
must  not  include  the  person  of  the  sinner. 
I  must  hate  profligacy,  but  have  compas- 
sion on  the  profligate  ;  hate  drunkenness, 
but  feel  for  the  drunkard  ;  hate  avarice, 
but  love  the  souls  of  the  avaricious  ;  hate 
hypocrisy,  but  yearn  over  the  hypocrite," 
&c.  When  our  wrath  goes  beyond  this, 
we  tread  unhallowed  ground  ;  we  become 
transgressors  ;  and  Christ  says  to  us,  "  Ye 
know  not,"  &c. 

3.  It  is  seen  in  cherishing  an  unmerciful 
and  unforgiving  spirit  towards  our  enemies. 
Nothing  is  so  pre-eminently  exhibited  in  the 
divine  word  as  the  indispensable  import- 
ance of  love,  even  to  our  enemies.  We 
are  commanded  to  put  away  all  malice, 
and  anger,  and  wrath.  Our  own  forgive- 
ness is  even  suspended  on  that  of  forgiving 
others  ;  yet,  how  Christians  err  in  this ! 
How  often  they  are  implacable  ;  how  often 
feel  and  speak  evil  of  their  supposed  ene- 
mies !  Sometimes  this  is  done  on  the  most 
trivial  ground — often  arising  from  mere 
spleen  and  envy.  I  ask,  is  it  so  vvith  any 
of  you  ?  Do  you  know  of  any  one  towards 
whom  you  thus  feel  ?  If  so,  the  rebuke  of 
Christ  is  addressed  to  you,  "  Ye  know  not," 
&c. 

II.  Let  us  account  for  the  existence 
OF  THIS  SPIRIT.  We  marvel  not  at  this  in 
unconverted  persons,  who  are  strangers  to 
the  love  of  God,  and  the  power  of  the  Holy 
Spirit ;  but  we  expect  the  image  and  spirit 
of  Jesus  in  the  regenerated,  converted  fol- 
lower of  Christ. 

1.  It  arises  from  the  very  partially  sanc- 
tified state  of  the  heart.  Much  of  original 
corruption  remains  within  ;  much  spiritual 
territory  to  be  possessed ;  attainments  of 
grace  low ;  the  soul  frigid  and  sterile. 

2.  It  arises  from  the  influence  of  unhal- 
lowed prejudices  in  the  mind.  In  some  cases 
imperfect  education,  or  ministerial  instruc- 
tion J  trained  in  an  atmosphere  of  bigotry 


and  strife ;  indoctrinated  into  sectarian 
principles  instead  of  the  principles  of  the 
gospel.  Hence  some  ministers  and  church- 
es are  celebrated  for  bitterness  of  spirit, 
exclusiveness  of  feeling,  and  party  animos- 
ity. Often  our  reading  has  much  to  do 
with  it;  the  word  of  God  a  very  secondary 
book  ;  only  read  authors  of  our  own  party 
and  creed,  &c. 

3.  From  self  ignorance  and  self-decep- 
tion. "  Ye  know  not,"  &c.  Know  our 
name,  and  creed,  and  peculiarities,  but  not 
our  spirit.  Know  the  spirit  of  others,  and 
can  condemn  it,  yet  know  it  not  in  our- 
selves. Live  without  self-examination,  with 
little  self-communion,  or  fellowship  with 
God  ;  thus  err  and  deceive  our  own  souls. 
Wp  come, 

III.  To  SPECIFY  THE  DIVINE  REBIEDY  FOR 
THIS  WRONG  SPIRIT. 

1.  The  cultivation  of  an  humble  and  lowly 
spirit.  To  see  and  feel  our  own  unworthi- 
ness — our  own  defects,  and  failings,  and 
sins.  A  sense  of  these  will  abase,  occupy 
our  reflections,  confessions,  &c.  We  shall 
neither  have  time  nor  disposition  to  unchris- 
tianize  or  excommunicate  others. 

2.  A  diligent  perusal  of  the  divine  word. 
Here  are  admonitions,  exhortations,  coun- 
sels, &.C.  ;  here  are  beacons,  as  in  the 
text  ;  here  our  models,  &c.  Deeply  im- 
bued  with  the  spirit  of  the  word  will  greatly 
preserve  us. 

3.  A  careful  imitation  of  the  example 
and  spirit  of  Jesus.  His  nature — his  mis- 
sion— his  life,  &c.  ;  all  breathe  pure,  in- 
finite love,  &c.  His  Spirit  dwelling  in  us 
is  religion.  How  did  he  feel,  and  act,  and 
speak  ?  What  the  design  of  his  mission  ? 
What  the  influence  of  his  love,  &c.  ? 

APPLICATION. 

1.  Attention  to  our  spirit  is  of  the  utmost 
importance. 

2.  Our  own  happiness  and  improvement 
identified  with  it. 

3.  A  right  spirit  only  will  recommend 
religion. 


ON  VAIN  THOUGHTS. 

"  How  long  shall  thy  vain  thoughts  lodge  within 
thee  ?" — Jer.  iv.  14. 

The  religion  which  is  acceptable  to  God 
must  be  of  the  heart,  it  must  have  its 
dwelling  in  the  heart,  it  must  sanctify  the 


ON  VAIN  THOUGHTS. 


221 


heart ;  and  from  a  heart  devoted  to  God, 
will  issue  works  of  righteousness  to  the  di- 
vine glory.  Hence  great  stress  is  laid 
upon  this  in  the  sacred  volume,  "  My  son, 
give  me  thine  heart,"  &c.  "  A  new  heart 
will  I  give  you,"  &tc.  And  in  the  verse 
of  the  text,  "  O  Jerusalem,  wash  thine 
heart,"  &c.  But  our  text  limits  us  to  one 
subject  or  branch  of  the  heart,  that  is,  the 
thoughts — "  How  long,"  &c.  By  thoughts 
we  mean  the  exercise  of  the  faculties  of 
the  mind  confined  within  itself,  in  distinc- 
tion to  those  operations  of  the  mind,  which 
are  embodied  in  words  or  actions ;  there- 
fore thoughts  involve  the  cognizances  or 
perceptions  of  the  understanding,  the  con- 
clusions of  the  judgment,  the  decisions  and 
purposes  of  the  will,  and  the  ideas  of  the 
imagination,  and  the  conclusions  of  the 
mind  in  general :  but  imaginations,  desires, 
and  purposes,  will  comprehend  chiefly  what 
we  mean  by  thoughts.  Let  us  consider  the 
thoughts  the  text  refers  to,  show  their  van- 
ity, urge  their  exclusion  from  the  heart, 
with  some  directions  for  securing  that  object. 
I.  The  thoughts  referred  to.  It  is 
obvious  that  the  thoughts  must  often  be 
engaged  in  reference  to  the  things  of  this 
life.  Business,  and  the  lawful  concerns 
of  our  families,  must  employ  our  thoughts. 
Excess  here  is  only  sinful  ;  to  have  the 
thoughts  wholly  absorbed.  Now  this  is  the 
case  with  many.  But  of  the  thoughts  which 
are  referred  to  I  notice, 

1.  Proud  and  high-minded  thoughts. 
When  persons  think  more  highly  of  them- 
selves, &c.  ;  when  their  defects,  &c..  are 
lessened,  and  supposed  excellencies  mag- 
nified. The  human  heart  is  naturally  dis- 
posed to  pride  ;  proud  thoughts  will  lead  to 
a  proud  countenance  and  to  pride  of  life. 

2.  Thoughts  which  refer  to  hitman  ap- 
plause. Thinking  how  we  can  obtain  tiie 
good  word  and  favor  of  the  world  ;  to  have 
the  good  opinion,  especially  of  those  around 
us,  and  to  bask  in  the  beams  of  honor. 
Now  these  thoughts  will  also  lead  persons 
to  a  course  of  action  degrading  to  them- 
selves, and  with  which  hypocrisy  will  be  a 
main  and  leading  ingredient ;  such  will 
adopt  soft  and  oily  words,  and  an  apparent 
condescension  of  gait  and  conduct. 

3.  Worldly  thoughts.  Anxiety  concern- 
ing earthly  good,  "  Why  take  ye  thought," 
&c.  ?  what  shall  I  eat,  &c.  ?  Thus  the 
soul  will  be  chained  down  to  the  earth  ; 
only  contemplate  the  material  good  of  this 


life.      Those  thoughts  lead  to  covetousness, 
which  is  idolatry. 

4.  Envious  and  malignant  thoughts. 
Looking  with  pain  and  dislike  on  the  good 
of  others,  feeling  uneasy  at  their  prosperi- 
ty, anxious  to  depreciate  their  reputation, 
secretly  preparing  arrows  of  enmity  to  in- 
jure them. 

5.  Thoughts  of  speculative  wickedness. 
When  sin  is  acted  in  the  mind,  when  evils 
are  lodged  in  the  soul  and  presented  to  the 
imagination,  and  then  fostered  in  the  pro- 
lific soil  of  the  human  heart.  These 
thoughts  are  peculiarly  prevalent  in  per- 
sons of  corrupt  imaginations;  polluted  con- 
versation, and  sensual  books,  greatly  tend 
to  this  evil.     I  refer, 

6.  To  the  general  dissipation  of  thoughts. 
When  there  is  no  mental  order  or  self-gov- 
ernment ;  when  the  mind  is  open  to  every 
intruding  thought,  and  when  the  soul  is 
like  the  channel  of  a  muddy  stream,  ever 
receiving,  and  ever  communicating  that 
which  is  foolish,  and  trifling,  and  sinful.  I 
connect  with  these,  those  whose  thoughts 
are  ever  occupied  with  the  mere  ideal,  al- 
ways living  in  a  world  of  fancy  ;  the  the- 
atre, and  works  of  fiction,  greatly  tend  to 
produce  and  foster  such  thoughts.     Let  us, 

II.  Show  their  vanity.  They  are  vain, 

1.  As  they  are  foolish.  Contrary  to  a 
sound  understanding  and  real  wisdom.  No 
man  can  improve,  either  mentally  or  mor- 
ally, under  their  influence;  even  as  it  re- 
gards the  attainment  of  real  knowledge  and 
enjoyment  as  rational  beings  in  this  life, 
they  are  foolish.  There  are  so  many 
sources  of  mental  enjoyment  in  the  works 
of  nature,  in  wholesome  reading,  in  the 
discoveries  of  science,  and  wonders  of  art ; 
but  how  foolish  when  we  reflect  that  we  are 
candidates  for  eternity ! 

2.  As  they  are  empty .  Nothing  substan- 
tial in  them  ;  they  afford  no  real  enjoyment, 
no  true  pleasure  ;  as  well  might  a  man  at- 
tempt to  live  on  the  wind,  or  in  viewing 
pictures  of  food  and  drink. 

3.  They  are  evil  in  the  sight  of  God.  Our 
accountability  extends  to  the  thoughts — 
"  God  searcheth  the  heart,"  &c.  Every 
thought  is  to  be  brought  into  judgment ; 
evil  thoughts  must  be  forsaken  and  pardon- 
ed, or  they  will  condemn  us  forever ;  and 
evil  thoughts  are  generally  the  precursors 
of  evil  actions  ;  they  are  often  the  seeds  or 
germ,  &c.     We, 

III.  Urge  their  exclusion  from  the 


222 


SKETCHES  OF  SERMONS. 


HEART,  WITH  SOME  DIRECTIONS  FOR  SECURING 

THAT  OBJECT.  "  How  long,"  &c.  ;  surely 
long  enough  already;  our  happiness,  safe- 
ty, and  spiritual  improvement,  are  sufficient 
reasons  for  the  exclusion  of  these  vain 
thoughts.  But  how  is  this  great  object  to 
be  secured  ?     There  must  be, 

1.  A  deep  conviction  of  the  evil  of  these 
thoughts.  Feel  them  to  be  the  plague  of 
our  souls  ;  feel  them  to  be  our  burden,  our 
misery,  &c.  Nothing  can  be  effectually 
done  without  this. 

2.  We  must  be  humbled  before  God  on 
account  of  them.  They  must  be  loathed, 
confessed  with  sincerity  and  abasement  of 
heart  before  the  Lord  ;  the  soul  contrite 
before  the  Lord,  covered  as  with  sackcloth, 
&c. 

3.  We  must  seek  purification  through  the 
blood  of  Christ.  Christ's  blood  cleanseth 
from  all  sin,  even  sinful  thoughts.  It  puri- 
fieth  the  conscience. 

4.  We  must  daily  supplicate  the  sanctify- 
ing potver  of  the  Spirit.  He  is  the  sancti- 
fier ;  he  gives  us  spiritual  power  to  resist 
evil ;  he  will  impart  to  the  soul  the  things 
of  Christ,  and  impart  his  holy  mind  ;  he 
will  enable  us  to  war  with  these  thoughts, 
(fee. 

5.  Recognise  God's  omniscience  and  culti- 
vate his  fear.  Be  in  that  fear  all  the  day 
long.  Remember  he  is  conversant  with 
our  thoughts.  Pray  daily,  "  Cleanse  thou 
me  from  secret  faults,"  &;c. 

6.  Store  the  heart  with  the  divine  thoughts 
of  his  holy  word.  "  I  hate  vain  thoughts, 
but  thy  law  do  I  love."  "  Thy  word  have 
I  hid  in  mine  heart,"  &c. 

APPLICATION. 

1.  Learn  the  exclusive  spiritual  claims 
God  has  upon  us. 

2.  Labor  after  inward  purity  of  heart. 

3.  Thoughts  are  only  evil  when  cherished, 
SfC, — When  they  "lodge  within  us."  Re- 
ject them  if  possible  on  their  approach,  at 
any  rate  by  prayer  and  faith  exclude  them 
if  they  have  taken  possession. 


THE  RIGHT  EMPLOYMENT  OF  THE 
TONGUE. 

"  Keep  thy  tongue  from  evil,  and  thy  lips  from 
speaking  guile." — Psalm  xxxiv.  13. 

We  have  considered,  on  previous  occa- 
sions, the  spirit  and  the  thoughts ;  our  pres- 


ent subject  is  the  tongue :  a  subject  to 
which  the  scriptures  often  invite  our  atten- 
tion. Unless  the  tongue  be  under  the  sanc- 
tifying influences  of  the  grace  of  God,  we 
are  told  by  the  apostle  that  our  religion  is 
vain,  and  that  whoso  offendeth  not  in  word, 
that  man  is  a  perfect  man.  A  good  man, 
out  of  the  good  treasure  of  his  heart,  will 
bring  forth  wise  and  useful  conversation. 
But  an  evil  man,  out  of  the  bad  treasure  of 
his  heart,  will  bring  forth  only  a  stream  of 
pollution  and  death.  A  wholesome  tongue, 
says  Solomon,  is  a  tree  of  life.  Our  sub- 
ject then  is  the  religious  use  of  the  tongue- 
Let  us  notice,  then,  what  we  should  avoid  ; 
what  use  we  should  make  of  it;  how  we 
may  do  it ;  and  the  motives  for  so  doing. 
In  the  use  of  the  tongue, 

I.  What  should  we  avoid  ?  The  text 
specifies  evil  in  the  general — "  from  evil." 

1.  From  the  evil  of  impiety  and  blasphe- 
my. All  expressions  against  God's  char- 
acter, and  glory,  and  works,  and  will.  All 
witty  citations  and  perversions  of  scripture. 
All  jocular  uses  of  the  divine  word.  All 
rash  and  speculative  speaking  on  the 
solemn  concerns  of  the  soul,  religion,  and 
eternity. 

2.  From  the  evil  of  prof  oneness.  All 
cursing,  swearing,  and  imprecations,  taking 
God's  name  in  vain.  "  Thou  shalt  not 
take  the  name,"  &c.  All  exclamations  in 
which  God's  name  is  irreverently  used. 
Many  sincere  Christians  err  here.  Never 
use  any  of  the  divine  titles  but  with  awe 
and  godly  fear. 

3.  From  the  evil  of  falsehood.  Now  this 
is  a  monster  evil — it  assumes  an  almost 
endless  variety  of  shapes  and  hues. 

(1.)  One  of  its  forms  is  that  of  slander — 
when  we  declare  that  which  is  false  to  in-     ' 
jure  another. 

(2.)  Another  is  that  of  detraction,  when 
we  may  not  assert  any  positive  evil,  but 
withhold  from  the  real  merits  of  those  of 
whom  we  speak,  or  endeavor  to  fritter 
away  their  excellencies,  and  rob  them  of 
their  true  reputation. 

(3.)  Evil  speaking — when  we  become 
the  conveyers  of  evil  concerning  others 
without  good  evidences  of  its  truth  ;  and 
also  when  we  needlessly  dwell  on  the  infir- 
mities or  sins  of  others — this  is  severely  re- 
prehended in  scripture.  The  backbiter  is 
an  odious  character.  Among  other  modes 
of  falsehood  there  is, 

(4.)  That  of  false  jesting,  where  persons 


THE  RIGHT  EMPLOYMENT  OF  THE  TONGUE. 


223 


invent  the  ridiculous  and  the  ludicrous,  and 
palm  it  upon  people  as  truth. 

(5.)  Falsehood  used  in  trading  and  busi- 
ness, when  an  untrue  impression  is  made 
upon  a  seller  or  buyer.  Persons  are  guilty 
of  this  in  extolling  their  articles,  and  others 
in  cheapening  them.  What  a  world  of 
iniquity  is  exhibited  to  the  eye  of  Deity 
in  the  transactions  of  trade ;  how  few 
even  of  professors  have  clean  hands!  I 
refer, 

(6.)  To  flattery,  when  we  desire  to 
gratify  persons,  by  stating  excellencies 
which  we  do  not  believe  them  to  possess. 
Some  persons  court  this,  are  ever  eagerly 
seeking  the  company  of  such,  but  it  les- 
sens not  the  guilt  of  the  flatterer.  We 
should  not  only  keep  ourselves  from  the 
evil  of  falsehood  of  all  kinds,  but  also 
from  the  evil, 

4.  Of  talkativeness.  The  tongue  was 
never  designed  to  be  in  perpetual  motion  as 
tlie  muscles  of  the  heart,  or  the  blood  in 
the  veins.  Talkativeness  is  an  evil  in  it- 
self, and  also  leadeth  to  much  evil.  "  In  a 
multitude  of  words  there  wanteth  not  sin." 
Few  perpetual  talkers  have  good  con- 
sciences. There  are  times  when  it  would 
be  cruel  to  be  silent,  but  there  are  surely 
seasons  when  it  is  cruel  not  to  be  so. 

5.  From  the  evil  of  anger  and  contention. 
Wrathful  words — words  spoken  hastily — 
words  designed  to  irritate,  and  incense,  and 
provoke.  How  James  refers  to  this,  chap- 
ter iii.  verse  5,  &;c.     But  we  ask, 

II.  What  use  shall  we  biake  of  the 

TONGUE  ? 

1 .  Let  it  he  placed  under  the  influences  of 
wisdom.  Let  it  give  utterance  to  that 
which  is  wise,  and  be  the  instrument  of 
conveying  knowledge.  Have  something  to 
say  when  we  speak,  and  something  worth 
saying. 

2.  Let  it  always  be  identified  with  truth. 
Abhor  falsehood  as  mean  and  contemptible, 
but  especially  as  grievous  to  God,  and 
ruinous  to  the  soul.  "  Speak  the  truth  one 
to  another,"  &ic. 

3.  Let  it  be  the  instrument  of  peace.  Avoid 
all  wrangling,  and  strife,  and  contentions. 
This  be  your  motto,  "  I  am  for  peace." 
Let  the  tongue  not  be  dipped  in  gall,  nor  in 
the  oil  of  dissimulation,  but  the  holy  oil  of 
amity  and  love ;  "  speaking  the  truth  in 
love." 

4.  Let  it  be  the  minister  of  edification. 
Use  the  tongue  for  the  good  of  mankind, 


Col.  iv.  6.     Speak  to  instruct — to  comfort 
— to  encourage  and  warn,  &c.     We  ask, 

III.  How  WE  MAKE  THIS  USE  OF  THE 
TONGUE  ? 

1.  By  seeking  the  sanctification  of  the 
heart.  The  mouth  is  the  channel  for  the 
stream  from  the  inward  fountain  of  the 
soul.  From  the  state  and  fulness  of  the 
heart  the  mouth  speaketh.  If  the  fountain 
be  pure,  then  will  the  streams  be  so.  A 
heart  filled  with  heavenly  wisdom  and  holy 
love  will  ever  produce  a  pious  and  edify- 
ing conversation.  As  the  heart  is,  so  will 
be  the  tongue. 

2.  By  having  it  under  strict  government 
and  control.  If  allowed  to  run  riot,  or  left 
to  itself,  evil  must  be  the  result.  A  wise 
man  will  place  under  restriction  this  diffi- 
cult member.  He  will  discipline  it.  "  Keep 
it  as  with  bit  and  bridle,"  &c. 

3.  Exercise  Christian  vigilance  in  refer- 
ence to  it.  Have  watch  as  well  as  guard. 
Keep  a  sentinel  at  the  door  of  thy  lips.  Be 
slow  also  to  speak.  Exercise  caution  and 
circumspection,  &c. 

4.  Employ  it  in  holy  services.  Reading 
the  divine  word,  prayer,  praise,  Christian 
conversation,  &c.  And  let  the  prayer 
have  especial  respect  to  this  difficult  mem- 
ber.    Now  let  us  glance, 

IV.  At    some    MOTIVES    FOR    THE    RIGHT 

APPLICATION  OF  THE  TONGUE.     Because  of 
the  connection, 

.1.  Between  the  tongue  and  the  conscience. 
Is  not  conscience  oftener  grieved  and  de- 
filed by  the  tongue  than  any  thing  else  ? 
Who  does  not  know  this  ?  If  a  good  con- 
science is  worth  having,  then  "  Keep  thy 
tongue,"  &c.     Because  of  the  connection, 

2.  Between  the  tongue  and  our  real  pros- 
perity. "  A  wholesome  tongue  is  a  tree  of 
life,"  &c.  It  will  exert  a  favorable  influ- 
ence on  the  whole  soul.  On  account  of 
the  connection, 

3.  Between  the  tongue  and  our  usefulness. 
Our  influence  will  greatly  depend  on  this. 
If  this  member  is  extensively  wrong  we 
shall  do  little  good  in  the  world.  If  it  be 
seasoned  with  the  salt  of  grace  we  shall 
extensively  be  blessings  to  others.  On  ac- 
count of  the  connection, 

4.  Between  the  tongue  and  the  judgment 
day.  Words  as  well  as  actions  will  be 
judged.  All  that  we  have  said  as  well  as 
done — every  idle  word.  A  falsehood  will 
then  cover  with  shame,  and  exclude  from 
the  heavenly  state. 


224 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1 .  Let  the  subject  he  the  test  of  personal 
examination. 

2.  Let  it  he  duly  pondered  in  its  momen- 
tous hearings  on  our  highest  and  best  inte- 
rests. 

3.  Let  those  who  are  the  slaves  of  an  evil 
tongue  seek  deliverance  hy  the  poxoer  of  di- 
vine truth  and  grace.  A  new  heart  is  es- 
sentially necessary. 


SPIRITUAL  APATHY  DENOUNCED. 

"  Wo  to  them  that  are  at  ease  in  Zion." — 
Amos  vi.  1. 

Some  men  are  at  ease  in  their  sins, 
though  heinous  and  aggravated,  through 
their  consciences  being  seared  and  insensi- 
ble ;  some  are  at  ease  in  their  indifference 
to  religion,  through  the  absorbing  power 
of  worldliness,  or  through  the  fascinating 
pleasures  of  life  ;  some  are  at  ease  through 
carnal  presumption,  resting  on  the  exercise 
of  the  final  mercy  of  God ;  some  are  at 
ease  by  the  delusions  of  self-righteous- 
ness, depending  for  acceptance  and  salva- 
tion through  the  deeds  of  the  law ;  but  to 
none  of  these  classes  does  our  text  refer.  It 
distinctly  points  to  the  professors  of  religion 
— the  visible  servants  of  God — the  mem- 
bers of  his  church.  "  Wo  to  them  that 
are  at  ease,"  not  in  the  world,  but  "  in 
Zion" — in  the  church.  Let  us  define  the 
characteristics  ;  ascertain  the  causes  ;  and 
show  the  evil  of  this  state  of  mind.     Let  us, 

L  Define  the  chakacteristics.  And 
in  this  definition  we  shall  more  especially 
accompany  the  description,  by  showing  the 
evidences  of  this  state  of  heart  and  mind. 
In  the  church  it  is  delightful  to  observe  the 
spiritually-minded,  the  active,  the  liberal, 
the  zealous  followers  of  Christ.  Now  those 
at  ease  in  Zion  form  the  contrast  of  each 
of  these  classes.  The  apathy  supposed  in 
the  text  is, 

1.  Opposed  to  spiritual-mindedness.  The 
mind  is  greatly  under  the  power  of  the  car- 
nal principle ;  secular  and  earthly  things 
have  the  ascendency  ;  communion  with 
God  is  rare  and  feeble ;  devotion  at  a  low 
ebb ;  the  thoughts,  desires,  feelings,  &c., 
are  of  the  earth,  earthy;  the  rays  of  celes- 
tial light  are  but  dim  in  the  chamber  of 
the    understanding  ;     and   the  fire  of  hal- 


lowed emotion   is  almost  extinguished   on 
the  altar  of  the  heart. 

2.  It  is  opposed  to  holy  activity.  Activity 
is  one  of  the  essential  laws  of  the  universe  ; 
it  is  especially  so  in  relation  to  mind.  The 
powers  of  the  soul  were  destined  for  activity. 
Without  this  there  can  be  neither  health 
nor  vigor.  Activity  is  essential  to  the  wel- 
fare of  our  own  souls — essential  to  the  dis- 
charge of  the  duties  of  the  Christian  life — ■ 
essential  to  the  prosperity  of  the  church  and 
kingdom  of  Christ  in  the  world.  Heaven 
is  the  scene  of  holy  activity ;  hell  is  the 
theatre  of  wicked  and  malignant  activity  ; 
the  world  is  one  field  of  varied  yet  inces- 
sant activity  ;  and  is  the  church  of  Christ 
the  only  sphere  for  unconcern  and  apathy  ? 
Is  it  not  painfully  evident,  that  not  more 
than  one  in  twenty  are  actively  employed 
in  honoring  the  Redeemer,  and  seeking  the 
extension  of  his  cause  ? 

3.  It  is  opposed  to  generous  liberality. 
We  cannot  expect  persons  to  be  generous 
and  self-denying  for  that  which  has  no  hold 
upon  the  heart.  Most  people  will  support 
what  they  greatly  esteem  and  love ;  but  if 
the  heart  is  not  influenced,  there  will  be 
no  generous  liberality.  What  is  given  to 
the  cause  of  God  will  be  doled  out  on  the 
principle  of  duty,  or  propriety,  or  respecta- 
bility. Now,  such  a  state  of  feeling  will 
never  provide  the  means  for  converting  the 
world.  How  different  this  to  the  first  Chris- 
tian churches  !  Let  me  read  a  passage  or 
two:  Acts  ii.  44,  iv.  3,  &c. ;  2  Cor.  viii. 
1,  &c.  Men  cannot  be  profuse  in  the 
family  and  in  the  world,  in  pleasure  and 
luxuries,  and  calculating  in  the  church, 
unless  they  are  at  ease  in  Zion. 

4.  It  is  opposed  to  fervid  zeal.  The  con- 
cerns  of  personal  religion  are  so  great 
and  lofty,  that  they  demand  the  most  intense 
devotedness  of  our  powers  to  God.  "Fer- 
vent in  spirit."  But  besides  these,  there 
are  the  great  interests  of  the  cause  of  Jesus, 
none  of  which  can  be  effectually  promoted 
without  fervid  Christian  zeal.  All  that  is 
great,  and  glowing,  and  good  in  the  visible 
kingdom  of  Christ,  has  been  produced  by 
the  zeal  of  its  loyal  subjects,  followed  by 
the  blessing  of  God.  It  was  zeal  that  made 
our  confessors  and  martyrs ;  zeal  that 
raised  and  sustained  the  Reformers  and  the 
Puritans ;  zeal  that  gives  men  the  mis- 
sionary spirit,  and  supports  them  in  their 
spheres  of  self-denial  and  suffering.  We 
cannot   dispense    with   this    spirit,    unleasj 


REAL  SACRILEGE. 


225 


Satan  is  to  overcome,  and  the  world  have 
the  ascendency.  How  criminal,  then,  is  the 
apathy  of  that  spirit  of  slumber  which  rests 
on  many  of  the  professors  of  religion  !  Let 
us,  then, 

II.  Ascertain  the  cause  of  this  evil. 
It  may  arise  from, 

1.  Mistakes  as  to  the  true  nature  of  reli- 
gion. Religion  is  not  only  enjoyment  and 
privilege,  but  duty,  labor,  and  activity. 
Religion  makes  a  man  better  and  happier, 
but  it  also  makes  him  the  servant  of  the 
Saviour  ;  a  laborer  in  Christ's  vineyard  ; 
a  soldier  in  Christ's  army.  "  I  beseech 
you,  brethren,  by  the  mercies  of  God,"  &c. 

2.  From  the  feehle  influence  which  the 
doctrines  of  the  cross  produce  within  us. 
These  doctrines  are  calculated  to  constrain 
the  soul  to  entire  devotedness.  "  God  for- 
bid," (fee.  "  Yea,  doubtless,"  &c.  The 
love  of  Christ  should  constrain  us,  &c. 
Who  does  not  admire  these  lines  ? 

"  Were  the  whole  realm  of  nature  mine, 
That  were  a  present  far  too  small: 
Love  so  amazing,  so  divine, 

Demands  my  life,  my  soul,  my  all." 

But  do  we  seriously  believe  them  ?  do  we 
feel  them  ?  If  not,  it  is  only  sentiment — 
only  poetry.  Now,  the  apathy  of  the  for- 
mal must  greatly  arise  from  the  feeble  in- 
fluence of  these  doctrines  on  our  hearts ; 
and  the  cause  of  this  must  be,  the  great 
distance  we  live  from  Calvary.  We  do 
not  cling  to  it,  look  up  to  the  Sufferer,  hear 
his  dying  groans,  feel  his  love,  or  we  could 
not  be  at  ease  in  Zion. 

3.  Unnecessary  intercourse  with  the  men 
and-  things  of  the  world.  The  most  devout 
and  lioly  know  how  chilling  this  is ;  even 
with  the  utmost  watchfulness  it  is  so.  But  if 
this  atmosphere  is  often  breathed — if  this 
society  is  preferred — if  much  of  our  leisure 
time  is  thus  occupied,  how  can  it  be  other- 
wise that  we  should  not  be  at  ease  in  Zion  ? 

4.  Forgetfulness  of  our  responsibility. 
We  must  every  one  give  an  account  of 
himself,  &c. ;  we  are  stewards,  and  must 
render  an  account  of  our  stewardship  ;  we 
are  accountable  for  our  talents,  time,  influ- 
ence, property,  &c.  ;  we  are  accountable 
for  all  the  good  we  possess  ability  to  do,  in 
the  world  and  in  the  church.  The  day  of 
reckoning  will  come,  and  how  desirable 
that  we  be  found  faithful — that  Christ  may 
say,  "  Well  done,"  &c.     Let  us,  then, 

III.  Shomt  the  evil  of  this  state  of 
MIND.     "  Wo  to  them,"  &;c. 

29 


1.  It  is  evil  in  itself.  Displeasing  to 
God  ;  grieves  his  Spirit ;  perverts  his  mer- 
cies, &c. 

2.  It  is  evil  in  its  influence. 

(1.)  On  the  persons  who  are  at  ease.  It 
renders  the  soul  barren  ;  it  robs  it  of  peace  ; 
it  often  leads  to  apathy. 

(2.)  It  is  evil  in  its  influence  on  the 
brethren  ;  it  is  withering  in  its  effects ;  it 
will  infect  others;  lull  others  into  that 
state  of  lethargy. 

(3.)  It  is  evil  to  the  church  ;  takes 
away  its  beauty  and  vigor  ;  renders  its  in- 
fluence almost  powerless  ;  throws  it  into 
the  shade,  and  rejoices  its  adversaries. 

(4.)  Its  influence  is  bad  on  the  world. 
Men  must  see  that  it  is  not  the  religion  of 
the  New  Testament,  of  Christ,  and  the 
apostles.  It  hinders  the  conversion  of 
souls  ;   hardens  skeptics,  &c. 

application. 

1 .  Let  the  text  he  the  test  of  our  present 
condition.  Are  we  condemned  by  it  ?  or 
do  we  pass  through  the  ordeal  with  tri- 
umph  1  I  fear  most  of  us  are  condemned. 

2.  Let  it  lead  to  greater  devotedness.  All 
have  need  of  this.  Let  us  aim  at  this  for 
our  own  sakes — for  the  sake  of  the  church 
— especially  for  Christ's  sake. 


REAL  SACRILEGE. 

"  Will  a  man  rob  God  ?" — Malachi  iii.  8. 

Robbery — robbery  !  Why,  you  say, 
the  very  term  has  only  meaning  when 
used  in  connection  with  the  most  profligate 
and  abandoned  portion  of  society.  How 
insulted  any  man  would  feel  to  be  denoun- 
ced as  a  robber  ;  lost  to  all  correct  notions 
0^  righteousness  ;  to  be  desperate,  daring, 
and  reckless  ;  not  to  regard  the  rights  and 
feelings  of  others.  How  low  are  such  sunk 
in  the  scale  of  society  !  Surely,  I  have  not 
one  such  person  here.  But  our  text  seems 
to  charge  men  with  the  highest  kind  of 
robbery — robbery  of  God.  It  has  been  ob- 
served, "  To  rob  the  poorest  individual  is 
felony  ;  to  usurp  the  prerogatives  or  riches 
of  a  monarch  is  treason  ;  but  to  rob  God  is 
sacrilege."  I  fearthat.notonly  the  Jews  were 
guilty  of  this,  but  also  that  many  here  are 
not  clear  in  this  matter.  "  Will  a  man 
rob  God  ?"  What  is  it  to  rob  God  ?  The 
heinousness  of  doing  so,  and  its  consequen-^ 
ces,  be  now  therefore  considered. 


226 


SKETCHES  OF  SERMONS. 


I.  What  is  it  to  rob  God  ?  To  rob 
God  is  to  deprive  him  of  any  of  his  just 
rights.    God  has  a  just  and  equitable  claim, 

1.  On  our  homage  and  reverence.  If  his 
name  is  profaned,  or  used  with  levity,  or 
interlards  our  conversation,  it  is  robbery  of 
God.  Jesus  has  shown  us  the  importance 
of  this,  in  making  it  the  first  petition  of  the 
prayer  he  taught  his  disciples,  "  Hallowed 
be  thy  name."  Many  persons  do  this 
through  thoughtlessness,  &c.  God  is  great- 
ly to  be  feared,  and  his  venerable  name 
held  most  sacred. 

2.  God  has  a  claim  on  our  grateful  love. 
We  ought  to  love  supreme  excellence — the 
most  perfect  good.  God  is  such.  Infinite 
love  ;  eternal  goodness  and  mercy.  But 
see  his  goodness  to  us.  How  striking — 
bountiful  —  pitiful  —  constant  —  never-fail- 
ing !  Ought  he  not  to  be  praised  ?  Is  he 
not  worthy  to  be  praised,  &c.  But  if  he 
is  not  extolled  and  blessed,  then  do  we  rob 
God.  This  is  his  right  and  due.  Silence 
and  indifference  is  guilt. 

3.  God  has  a  claim  upon  our  obedience. 
He  is  to  be  served  ;  with  lip  and  life  ;  from 
the  heart ;  with  diligence,  earnestness,  &c. 
He  is  to  be  served  before  men.  Every 
omission  of  duty  robs  him — every  trans- 
gression robs  him.  Who,  then,  is  not 
guilty  ?  &c. 

4.  God  has  a  claim  upon  our  time.  It  is 
all  his  gift.  Every  year — month — day. 
He  requires  a  portion  of  it  to  be  devoted  to 
him.  He  demands  the  youth  of  life  ;  ought 
he  not  to  have  it  ?  The  flower  of  our 
days,  &c.  "  Wilt  thou  not  from  this 
time  ?"  &c.  He  demands  a  portion  of 
every  day  in  religious  worship,  morning 
and  evening  ;  prayer — thanksgiving — read- 
ing— meditation.  He  demands  the  day  of 
holy  rest  ;  he  did  this  from  the  creation  ; 
he  did  this  by  Moses  in  the  law  ;  he  receiv- 
ed this  from  the  disciples.  Who  has  not 
robbed  God  of  youth — of  daily  time — of  the 
sabbath  ? 

5.  He  has  a  claim  upon  our  means  and 
talents.  I  refer  to  our  ability  of  doing  good. 
Honoring  him  ;  teaching  the  knowledge  of 
him  ;  glorifying  him  ;  supporting  his  cause  ; 
regarding  his  poor,  &c.  His  interests  are 
to  have  a  high,  extensive,  and  deep  place 
in  our  affections  and  esteem.  Who  has  not 
robbed  God  of  these  ?  How  little  he  has 
had  ;  how  unfair  a  proportion,  &c.  Reply 
ye,  who  is  free  from  guilt  ?  &c.  Consider, 

II.  The  hsinousness  of  bobbing  God. 


Now,  it  is  not  a  light  thing  ;  it  is  a  great 
sin  ;   very  grievous  to  him.     Measure  it, 

1 .  By  the  Being  we  rob.  God  ;  not  only 
the  greatest,  most  exalted,  and  blessed  Be- 
ing, but  our  heavenly  Father — our  Preserv- 
er— our  Saviour. 

2.  By  the  persons  guilty  of  it.  Recipients 
of  his  bounty — objects  of  his  care  —  for 
whom  he  has  given  his  own  Son.  Let  Satan 
and  unredeemed  spirits  be  so  infatuated  ; 
but  can  ransomed  creatures — souls  for 
whom  the  Saviour  died  ? 

3.  By  its  glaring  rashness  and  presump- 
tion. Men  rob  privately  in  the  dark — in 
hope  of  escape  ;  but  we  rob  God  when  his 
eye  is  upon  us  ;  when  he  is  surrounding 
us  ;  while  he  is  recording  the  deed  — 
writing  it  down  against  us.  What  daring 
— what  effrontery — what  hardness  and  in- 
fatuation !     Consider, 

III.  Its  final  results.  It  has  present 
evil  results  ;  it  is  unwise  ;  it  is  self-inju- 
rious. We  rob  ourselves  ;  we  rob  our- 
selves of  his  favor,  his  approval,  his  love, 
his  blessing,  his  peace  ;  but  its  final  results 
must  be  calamitous.     There  will, 

1.  Be  the  arrestment.  He  will  send  his 
officers,  &c.  ;  bring  us  before  his  bar,  &c. 
"  We  shall  all  stand  before,"  &c. 

2.  There  unll  be  the  conviction.  We 
cannot  clear  ourselves.  His  own  gaze 
will  light  up  every  conscience,  and  all  our 
guilt  will  flash  before  our  eyes.  This  con- 
viction will  be  public. 

3.  There  ivill  be  the  sentence.  Separation 
from  the  holy,  the  elevated,  the  happy. 
Doomed  to  the  abode  of  the  devil  and  his 
angels  ;  everlasting  blackness  and  fire. 
'•  The  wicked  shall  be  turned  into  hell," 
&,c.  I  apply  the  subject  by  asking,  what 
shall  we  do  to  avert  the  doom  stated  ? 

1.  There  must  be  confession.  Go,  and 
acknowledge  your  sin.  He  requires  this. 
Do  it  humbly — ingenuously — sincerely. 

2.  Restitution.  As  far  as  possible.  Can- 
not give  him  back  youth  and  time  ;  but' 
now  surrender  yourselves,  body,  soul,  and 
spirit. 

3.  There  must  he  amendment.  Repent 
ye,  or  reform  ye.  "  Cease  to  do  evil,"  &c. 
"  Turn  ye,"  &c.  "If  the  wicked  man," 
&c. 

4.  There  must  be  trust  in  Jesus  Christ. 
Christ  is  our  Mediator  ;  the  way — the  foun- 
tain— the  sacrifice,  &c.  Who  will  sur- 
render himself  thus  to  God  ?  Seek  mercy, 
and  obtain  everlasting  life. 


INSTABILITY. 


227 


INSTABILITY 

"  Unstable  as  water,  thou  shalt  not  excel." — 
Genesis  xlix.  4. 

Our  text  was  one  of  the  predictive  decla- 
rations of  the  dying  Jacob.  It  related  to 
his  first-born  Reuben,  who  on  account  of 
an  early  flagrant  transgression  was  disrobed 
of  the  dignity  and  privileges  of  the  first- 
born ;  but  we  select  the  text  as  containing 
a  great  truth,  or  maxim,  equally  true 
whether  we  consider  it  in  reference  to  mere 
mind,  or  to  morals  in  general.  Instability 
is  the  great  impediment  to  pre-eminent 
excellence.  The  unstable  scholar  shall 
not  excel  in  learning  ;  the  unstable  trades- 
man shall  not  generally  excel  in  worldly 
prosperity  ;  the  unstable  philosopher  shall 
not  generally  excel  in  intellectual  attain- 
ments ;  decision,  constancy,  perseverance, 
are  essential  to  success.  It  is  just  so  in 
religion. 

I.  Let  us  seek  out  a  few  simple  illus- 
trations OF  THE  TEXT. 

II.  Account  for  its  existence. 

III.  Prescribe  a  remedy. 

I.  Let  us  seek  out  a  few  illustrations 
of  the  text. 

1.  We  often  see  this  instability  in  inquir- 
ers after  religion.,  and  they  do  not  excel  in  the 
fortnation  of  their  moral  character.  How 
many  hear  the  word  of  God  from  principle, 
and  often  with  pleasure,  and  are  not  reject- 
ers of  the  truth  ?  The  word  commends  it- 
self to  their  minds,  they  hear  and  they  feel 
it ;  it  produces  conviction,  emotion,  and 
they  resolve  to  yield  themselves  to  God. 
How  often  these  feelings  are  combined  with 
prayer,  with  deep  anxieties,  and  mental 
conflict  ;  but  they  defer,  they  allow  the 
internal  disquietude  to  be  allayed,  they  en- 
ter on  the  scenes  of  domestic  duty  or  busi- 
ness, and  then,  alas,  their  averments  and 
resolves  all  pass  away.  This  is  often  re- 
peated, week  after  week,  year  after  year, 
and  the  heart  still  is  unchanged  and  the 
character  not  formed.  Never  far  from  the 
banquet,  but  they  do  not  enter ;  always 
under  the  sound  of  the  gospel,  but  they 
do  not  obey  it.  "  Unstable  as  water," 
&c. 

2.  We  often  see  this  in  professed  Chris- 
tians in  reference  to  a  variety  of  particu- 
lars. 

(1.)  In  reference  to  knowledge.  Insta- 
bility in  scripture  reading.     There  is  one 


hallowed  fountain  of  knowledge,  the  holy 
scriptures  ;  it  is  our  duty,  our  privilege,  to 
be  familiar  and  mighty  here,  but  the  read- 
ing of  many  is  distinguished  by  inequality 
and  instability,  and  therefore  they  remain 
children  in  understanding  ;  babes  in  wis- 
dom ;  when  they  ought  to  be  approaching 
perfection,  they  are  only  acquainted  with 
the  first  elements  of  divine  truth. 

(2.)  Christians  often  do  not  excel  in  self- 
government,  through  instability  in  moral 
discipline.  The  evil  of  our  nature  is  only 
partially  removed  in  regeneration  ;  then  the 
old  man  is  crucified,  but  lingering  he  re- 
quires the  continual  application  of  mortify- 
ing means.  The  divine  direction  is,  "  Work 
out  your  own  salvation,  for  it  is  God,"  &c. 
"  Mortify  your  members,"  &c.  "  Crucify 
the  flesh,"  &c.  We  are  to  bring  ourselves 
under  restraint,  &c.  Bit  and  bridle  to  the 
tongue,  &c.  Yet  how  often  is  our  moral 
feebleness  displayed  ;  almost  as  churlish, 
or  morose,  or  passionate,  or  frivolous,  as 
when  we  set  out  in  religion.  How  is  it  ? 
Our  discipline  has  been  unstable.  By  fits 
and  starts  ;  the  rein  has  now  been  held 
tight,  and  then  thrown  loose  over  the  necks 
of  our  passions,  and  thus  unstable,  we  could 
not  excel. 

(3.)  Christians  often  do  not  excel  in 
fruitfulness  through  instability  in  the  means 
of  grace.  Our  conflicts  and  trials  weaken 
us.  The  world  is  barren  ;  earthly  scenes 
make  us  spiritually  lean  and  frigid  ;  God 
has  appointed  the  means  of  grace  for  our 
refreshment ;  these  are  the  green  pastures, 
the  banqueting  house,  &c.  "  They  that 
wait  upon  the  Lord,"  &c.  Instability  in 
regard  to  these  necessary  and  gracious  ap- 
pointments, always  causes  sterility  and  bar- 
renness. God  is  dishonored,  and  his  rich 
goodness  undervalued. 

(4.)  Christians  often  do  not  excel  in  use- 
fulness through  instability  in  the  exercise 
or  cultivation  of  their  talents.  An  active, 
persevering  employment  of  our  talents  is 
essential  to  usefulness  ;  we  cannot  do  much 
good  without  this  ;  we  must  seek  a  sphere 
of  labor  suited  to  our  talents  and  time,  (fee. 
Enter  on  it  heartily,  and  perseveringly  fol- 
low it ;  thus  we  cannot  fail  to  do  some 
good,  our  power  to  do  good  will  increase ; 
additional  talents  will  be  given  to  him  that 
hath.  How  many  act  like  the  man  with 
one  talent ! 

(.5.)  Christians  often  do  not  excel  in  the 
enjoyments  of  religion  through  instability 


228 


SKETCHES  OF  SERMONS 


in  the  exercise  of  devotion.  A  devotional 
spirit  brings  immediately  into  close  fellow- 
ship with  God ;  this  is  especially  connect- 
ed with  God's  favor  and  loving-kindness  ; 
then  he  will  cause  his  face  to  shine,  &c. 
Thus  we  shall  be  lifted  above  the  petty  dif- 
ficulties of  this  world.  "  Our  path  resem- 
ble the  morning  light,  shining  brighter," 
&c.  Deserted,  or  neglected  closets,  for- 
mal prayers,  &c.,  eat  out  the  enjoyment 
of  piety  to  the  core  ;  thus  unstable  as  wa- 
ter, &c.     In  reference  to  instability, 

II.  Let  us  account  for  its  existence. 

1.  It  is  somcthnes  conslitutional.  This  is 
often  the  peculiar  failing,  the  besetting  sin, 
the  most  vulnerable  part.  Vacillation  is 
often  owing  to  the  temperament,  and  the 
peculiar  development  of  the  individual  ;  it 
is  not  however  thus  beyond  remedy,  but  it 
will  need  greater  determination,  skill,  and 
labor,  to  master  it. 

2.  It  is  often  the  result  of  inconsideration . 
We  do  not  duly  ponder,  fully  examine,  and 
then  lay  down  those  rules  which  under 
God's  blessing  would  preserve  us  from  it. 
A  greater  regard  to  a  contemplative  habit 
of  mind,  &c. 

3.  Often  occasioned  hy  nnwatcl fulness. 
We  are  too  little  on  our  watch-tower.  Thus 
open  to  the  wiles  of  the  adversary,  &c. 
F'or  this  evil,  let  us, 

III.  Prescribe  a  remedy.  In  one  word, 
this  is  the  grace  of  God  ;  by  the  grace  of 
God  we  can  do  all  things,  and,  of  course, 
overcome  this  evil.  Grace  will  enlighten, 
restrain,  govern,  sanctify,  make  fruitful, 
useful,  happy,  &c. 

1.  But  its  need  must  he  fell.  Not  labor 
in  our  own  power,  &c.  Be  conscious  of 
our  weakness,  &c.     Desire  it,  &c. 

2.  But  this  grace  must  be  sought.  We 
must  ask  for  it,  for  this  end,  fervently, 
&c. 

3.  This  grace  must  influence  us.  Not 
resisted,  not  neglected,  &c.  But  we  must 
co-operate. 

APPLICATION. 

May  our  subject, 

1.  Lead  us  all  to  strict  examination. 
Most,  I  fear,  are  chargeable  in  some  way, 
or  to  some  extent,  with  instability. 

2.  May  we  resolve  this  morning  to  give 
ourselves  to  God  with  purpose  of  heart,  and 
to  cleave  to  the  Lord  with  all  our  souls. 

3.  To  excel  should  be  the  desire  of  all 
the  children  of  God. 


SUPERSTITION. 

"  I  perceive  in  all  things  ye  are  too  supersti- 
tious."— Acts  xvii.  22 

The  truth  of  the  apostle's  charge,  in  re- 
ference to  the  Athenians,  is  at  hand,  for  to 
propitiate  imaginary  deities,  they  had  filled 
their  city  with  innumerable  altars  ;  idola- 
try had  attained  a  kind  of  perfection  in  the 
city  of  Athens.  Wealth,  and  genius,  and 
authority,  had  all  been  presented  at  her 
shrine.  In  addition  to  the  gods  known  and 
famed  in  their  mythology,  they  had  erect- 
ed one  altar  to  the  unknown  God.  This 
had  particularly  struck  the  mind  of  the 
great  apostle,  and  this  he  made  the  subject 
of  his  discourse.  "  Whom,  therefore,  ye 
ignorantly  worship,"  (fee.  Superstition  is 
defined,  unnecessary  fear,  and  is  generally 
associated  with  reverence  for  imaginary 
beings.     Let  us  glance, 

I.  At  the  origin  and  causes  of  super- 
stition. The  first  superstitious  act  on 
record  is  presented  to  us  in  the  holy  scrip- 
tures, in  the  ca.se  of  our  first  parents  imme- 
diately after  the  fall,  Gen.  iii.  7,  8.  Here 
guilt  was  the  cause,  ignorance  or  blindness 
was  the  result,  and  superstitious  means  of 
safety  the  scheme  they  adopted.  How 
foolisli  and  futile  to  cover  themselves  from 
the  eye  of  omniscience,  or  to  flee  from  an 
omnipresent  God  !  We  present  this  as  the 
general  basis  of  all  superstition,  ignorance 
of  the  word  and  works  of  Deity.  As  men 
are  in  darkness,  and  are  strangers  to  these, 
they  will  be  superstitious  ;  as  they  emerge 
into  the  light  of  revelation  and  true  know- 
ledge of  the  works  of  God,  they  are  freed 
from  this  baneful  and  distressing  curse. 
Notice, 

II.  The  universality  of  superstition. 
1 .   It  has  darkened  by  its  dreary  mists  all 

countries  and  ages.  The  ancient  Jews, 
though  favored  with  the  light  of  a  partial 
revelation,  were  not  free  from  its  idolatrous 
apostacies.  Egypt  may  be  termed  its  nur- 
sery ;  here  it  was  cherished  in  ten  thousand 
forms.  At  one  period,  they  had  30,000  im- 
aginary deities.  Their  two  leading  gods 
were  Osiris  and  Isis, — thought  to  be  the 
sun  and  moon.  They  also  worshipped  the 
ox,  the  dog,  the  wolf,  the  hawk,  the  croco- 
dile, and  the  cat ;  they  likewise  adored 
trees,  plants,  and  roots  ;  the  country  was 
full  of  temples  and  priests  ;  they  taught 
the  doctrine  of  the  transmigration  of  souls, 
&;c.,  and  their  lives  were  one  round  of  ab- 


SUPERSTITION. 


229 


surd  usages,  rites,  and  customs.  The  an- 
cient Carthaginians  worshipped  a  variety 
of  deities,  especially  Celestis,  likewise  call- 
ed Urania,  or  the  moon  ;  and  Saturn, 
known  in  scripture  by  the  name  Moloch. 
It  was  this  monster  idol,  in  whose  burning 
arms  the  children  were  sacrificed,  while 
their  dying  agonies  and  shrieks  were  drown- 
ed by  the  noise  of  drums  and  trumpets. 
Two  hundred  children  were  at  one  time 
sacrificed  to  this  sanguinary  deity.  The 
Persians  worshipped  the  sun,  and  paid  di- 
vine honors  to  fire  ;  but  all  ages  and  all 
countries,  whether  civilized  or  savage,  have 
had  their  absurdities  and  superstitious  cus- 
toms. Neither  war  nor  peace — ignorance 
nor  learning — philosophy  nor  art — poetry 
nor  music,  could  remove  the  baneful  curse 
of  superstition  from  the  world. 

2.  In  the  modern  history  of  the  world, 
superstition  has  held  the  empire  of  mind  in 
its  debasing  and  cruel  grasp.  Let  us  look 
at  this  in  three  or  four  aspects.  In  refer- 
ence, 

(1.)  To  witchcraft.  James  the  First 
wrote  a  learned  work  on  witchcraft,  and 
our  English  parliaments  legislated  for  the 
punishment  of  this  crime  with  death.  Witch- 
finders  were  appointed  in  every  district.  A 
variety  of  ignorant  and  wicked  modes  of 
testifying  the  accused  were  adopted.  Three 
thousand  were  put  to  death  during  the  long 
parliament ;  in  various  parts  of  Germany 
not  fewer  than  a  hundred  thousand — in 
England  altogether  not  fewer  than  thirty 
thousand  in  two  hundred  years.  Sir  M. 
Hale,  that  upright  and  pious  judge,  con- 
demned two  to  be  burned  in  1664,  and  two 
were  executed  in  Northumberland  so  late 
as  1722. 

(2.)  To  soothsaying  and  astrology.  That 
is,  the  belief  that  the  destiny  of  persons  is 
influenced  by  the  planets  under  which  they 
are  born.  Gross  superstition  !  The  Ro- 
mans, Chaldeans,  Assyrians,  Egyptians, 
Greeks,  Arabs,  and  the  Brahmins  of  India, 
have  all  been  devoted  to  this  supposed  art. 
In  Europe  astrology  has  been  patronised  by 
crowned  heads,  and  by  whole  bodies  of  the 
learned.  Dr.  Dee,  the  author  of  the  pro- 
phecies of  the  destruction  of  the  metropolis, 
was  a  distinguished  man  in  the  time  of 
Queen  Elizabeth,  and  richly  patronised  by 
her  majesty.  In  our  own  times  we  see  the 
influence  of  this  in  our  astrological  alma- 
nacks, and  the  eager  avidity  with  which 
every  predictive   pamphlet  is   bought  and 


read.  Allied  to  this,  and  built  on  it,  is  the 
whole  mischievous  fabric  of  fortune-telling, 
and  yet  thousands  of  otherwise  intelligent 
persons  give  this  their  countenance,  even 
in  our  own  enlightened  day  and  times. 

(3.)  The  superstitious  application  of  the 
unknown  laws  of  nature.  Eclipses  of  the 
sun  or  moon  were  viewed  with  horror,  and 
there  are  recorded  instances  of  learned 
persons,  who,  on  such  occasions,  have 
fainted  with  fear  ;  comets  were  judged  to 
be  omens  of  wars,  earthquakes,  famine,  or 
pestilence.  The  northern  light  at  one  time 
filled  beholders  with  alarm,  and  their  ima- 
ginations often  fancied  they  beheld  horse- 
men, and  chariots,  and  armies.  The  flit- 
ting lights  on  waste  and  damp  lands  were 
considered  presages  of  peril ;  so  also  a  va- 
riety of  easily  accounted  for  events  ;  the 
ticking  noise  of  a  little  insect,  by  many  is 
called  the  death-watch ;  the  screech  owls 
screaming  at  the  window — the  dog  howling 
in   the  night — the  curling  of  the  melting 

o  o  o 

tallow  in  the  candle — the  falling  of  salt, 
&c.  ;  so  also  the  whole  round  of  lucky  or 
unfortunate  days. 

(4.)  The  superstitious  rites  associated 
with  religion.  It  is  the  belief  of  some, 
even  of  the  Protestant  community,  that  at 
the  baptism  of  a  child  the  devil  is  cast  out. 
Is  it  much  better  to  imagine  that  the  appli- 
cation of  a  little  water  to  the  face  changes 
its  nature,  regenerates  it,  &;c.,  as  now 
taught  by  many  in  the  church  of  England  ? 
Look  also  at  the  consecration  of  burial 
grounds — the  tolling  of  church  bells  at  the 
death  of  parishioners  who  desire  it :  in  one 
word,  look  at  every  rite,  and  custom,  and 
ceremony  mixed  up  with  religious  worship, 
wliich  is  not  clearly  taught  in  the  Bible,  and 
no  other  term  can  be  appropriately  given  to 
them  than  that  of  superstition. 

III.  The  evils  of  superstition.  These 
are  manifold. 

1.  It  prostrates  and  degrades  the  exalted 
poioers  of  the  mind.  Mental  slavery,  night 
and  darkness  of  the  soul. 

2.  It  never  leads  to  holiness.  Indeed 
superstition  steps  forth  to  take  the  place  of 
genuine  piety,  and  dispenses  with  repent- 
ance and  obedience,  &c.,  and  gives  shadows, 
and  thus  it  cheats  and  deceives  the  mind. 

3.  It  is  destructive  to  real  peace  and  enjoy - 
7nent.  Superstition  has  nothing  bright  or  ra- 
diant to  cheer.  No,  its  temple  is  darkness — 
its  spirit  cruelty — its  influence  is  terrifying. 

4.  //  keeps  men  from  the  one  true  way  of 


230 


SKETCHES  OF  SERMONS. 


salvation.  One  of  Satan's  chief  instru- 
ments. Conscience,  &c.,  dennands  reli- 
gious interposition  for  its  relief ;  Satan 
therefore  gives  it  vanity,  and  lies,  and 
superstition. 

IV.  The  remedy.  We  present  it  in  one 
word — "  knowledge." 

1.  Knowledge  of  the  divine  works.  The 
light  of  natural  philosophy,  and  the  discov- 
eries of  science,  have  done  much  to  lessen 
the  superstition  of  our  country  ;  no  one 
now  faints  at  an  eclipse,  or  dies  of  fright  at 
the  appearance  of  a  comet.     But, 

2.  A  knowledge  of  God's  iford.  Here  is 
pure  truth.  All,  every  word  simple  truth — 
appropriate  truth  ;  it  is  sent  for  our  deliver- 
ance. Oh,  abide  by  it ;  seek  its  enlight- 
ening influences  ;  let  it  dwell  in  you  ;  obey 
it ;  believe,  and  worship,  and  live  according 
to  this  book.  One  great  truth.  The  Son 
of  God  was  manifested  that  he  might  destroy 
the  works  of  the  devil ;  of  these  superstition 
is  one.  It  will  teach  you  what  to  fear,  and 
how  to  exemplify  it.  God,  death,  judgment, 
wrath  to  come.  Let  me  urge  this  upon  you. 
To  you  is  the  word  of  this  salvation  sent. 
God  now  commands  all  men  everywhere 
to  repent,  &c. 


THE  CHARACTER  AND  BLESSEDNESS 
OF  THE  GODLY. 

"  Blessed  is  the  man  that  walketh  not  in  the 
counsel  of  the  ungodly,  nor  standeth  in  the  way 
of  sinners,  nor  sitteth  in  the  seat  of  the  scornful. 
But  his  delight  is  in  the  law  of  the  Lord  ;  and  in 
his  law  doth  he  meditate  day  and  night.  And  he 
shall  be  like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season  ;  his  leaf 
also  shall  not  wither  ;  and  whatsoever  he  docth 
shall  prosper." — Psalm  i.  1-3. 

This  delightful  portion  of  the  Old  Testa- 
ment, denominated  the  Psalms,  contains  an 
inexpressibly  rich  mine  of  precious  trea- 
sure. And  these  treasures  are  of  the  most 
diversified  character.  It  contains  a  portion 
of  almost  every  variety  the  Bible  presents 
to  our  view.  It  is  descriptive  and  precep- 
tive. It  contains  odes  and  sacred  songs. 
It  has  both  its  praises  and  its  prayers.  It 
directs  to  duty,  and  exhibits  the  goodness 
and  mercy  of  God  in  the  promises  he  has 
given  to  them  that  love  him.  It  exhibits 
the  terrors  of  divine  wrath  to  the  wicked, 
and  opens  to  the  child  of  God  a  bright  and 
glorious  passage  to  eternal  glory.  This 
delightful  book  opens  upon  us  with  the  lan- 


guage of  blessing,  and  to  this  we  now  direct 
your  prayerful  attention.  In  this  descrip- 
tion of  the  godly  man,  notice, 

I.  The  evils  which  he  avoids.  Here 
three  terms  and  three  representations  are 
placed  before  us. 

1.  He  walketh  not  in  the  counsel  of  the 
ungodly.  Now  by  the  ungodly,  we  are  to 
understand  those  who  are  more  especially 
negatively  wicked.  That  is,  who  may  be 
free  from  notorious  vices,  but  who  are  not 
the  recipients  of  the  grace  and  Spirit  of 
God.  Now  there  may  be  great  external 
decency,  and  yet  the  heart  in  an  ungodly 
state.  The  child  of  God  does  not  walk  in 
the  counsel  of  these.  He  is  not  governed 
by  their  suggestions.  Does  not  unite  in 
their  associations.  He  cannot  do  this,  for 
two  must  be  agreed,  if  they  walk  together. 

2.  He  standeth  not  in  the  ivay  of  sinners. 
Now  life  is  often  represented  as  a  course 
or  way.  Every  act  is  a  step  in  this  way. 
— Now  the  way  of  the  sinner  is  evil,  a  way 
of  transgression.  It  is  a  broad  way, — a 
way  that  declineth, — a  way  of  darkness, 
and  which  terminates  in  the  gulf  beneath. 
Now  the  godly  man  does  not  stand  in  this 
way.  His  course  is  the  narrow  up-hill 
track,  a  way  of  light  and  comfort,  and 
which  leads  to  Zion's  hill. 

3.  He  sitteth  not  in  the  seat  of  the  scorner. 
This  is  a  most  flagrantly  wicked  and  pre- 
sumptuous condition  of  mind.  It  is  one 
expressive  of  deep  depravity,  reckless  mad- 
ness, and  desperation.  The  scorner  laughs 
at  piety,  treats  religion  with  contempt,  and 
ridicules  the  people  of  God.  This  is  the 
most  awful  state  of  wickedness,  and  is 
generally  the  prelude  to  the  just  judgments 
of  God.  Now  observe  the  degrees  which 
the  text  presents  to  us,  and  their  connection 
with  each  other. 

(1.)  Men  listen  to  the  counsel  of  the  un- 
godly, and  walk  in  their  fellowship. 

(2.)  They  go  on  until  they  can  take  up 
their  position  in  the  way  of  the  practically 
evil. 

(3.)  Then  they  become  hardened  and 
infatuated,  until  they  can  mock  at  sin,  and 
treat  with  scorn  the  condition  of  the  pious. 

II.  The  course  WHICH  HE  PURSUES.  And 
here  we  have, 

1.  His  delights.  That  which  is  the 
highest  source  of  enjoyment  to  him.  And 
this  is  the  sure  index  to  the  character, 
"  He  delights  in  the  law  of  the  Lord,"  in 
the    holy  scriptures ;    which   contain    the 


THE  CHRISTIAN'S  ORIGINAL  STATE. 


231 


revealed  will  of  God  to  man.  The  word 
of  God  is  precious  to  all  his  people.  Job 
said,  "  I  have  esteemed  the  words  of  his 
mouth,"  &c.,  Job  xxiii.  12.  David  said, 
"  The  words  of  thy  mouth  are  better  to  me 
than  thousands  of  gold  and  silver."  See 
Psalm  cxix.,  which  is  full  of  the  thoughts 
of  the  Psalmist  on  this  subject. 

2.  His  practice.  He  meditates  in  it  day 
and  night.  Now  to  meditate,  is  to  consider 
its  meaning  ;  to  weigh  it ;  to  revolve  it 
over  in  the  mind.  Now  this  is  necessary 
to  rightly  understanding  it,  and  benefiting 
by  it.  This  is  his  constant  practice.  Day 
and  night,  morning  and  evening,  when  en- 
gaged in  the  affairs  of  the  day,  or  perhaps 
when  retired  to  his  bed,  his  heart  would 
silently  dwell  on  the  wonders  of  the  divine 
law. 

III.  The  happiness  he  enjoys.  He  is 
described  as  "  blessed  ;"  that  is,  he  is 
made  happy  in  the  favor  of  God.  Now 
this  blessedness  is  described  in  several  re- 
spects. 

1.  In  its  spiritual  fridtfu/ness.  "  Like 
a  tree,"  &c.  "  He  shall  neither  be  bar- 
ren," &c.  "  He  shall  be  strong  and  flour- 
ishing, in  the  courts,"  &c.  He  shall  have 
his  fruit  in  "  season."  Grace  and  strength 
according  to  his  state,  &c.,  of  affliction — 
prosperity,  &c. 

2.  In  the  constancy  of  his  profession. 
"  His  leaf  shall  not  wither,"  &lc.  He 
shall  hold  on  his  way, — stand  fast  in  the 
faith  of  the  gospel, — hold  fast  his  profession, 
— not  go  back. 

3.  Divine  success  shall  attend  all  his  en- 
gagements. That  is,  all  his  spiritual  en- 
gagements shall  be  blessed ;  and  all  his 
temporal  affairs  shall  be  connected  with 
the  benign  influence  of  the  providence  of 
God.  "  All  things  shall  work  together  for 
good,"  &c.  See  this  beautifully  illustrat- 
ed. Psalm  xxxvii.  3-6,  and  xxiii.  and  xxiv. 
37.  Such  is  the  happiness  of  the  godly 
man. 

APPLICATION. 

1.  See  the  connection  between  holiness  and 
devoted  attention  to  the  divine  word.     Verse 

1,  you  see  what  evils  he  avoids  ;  and  verse 

2,  you  see  how  this  is  done.     Christ  thus 
prayed,  "  Sanctify  them  by  thy  truth,"  &c. 

2.  See  the  connection  between  daily  med- 
itation in  the  law  of  God,  and  spiritual  pros- 
perity. 

3.  Learn  one  great  cause   of  spiritual 


weakness  and  barrenness.  Neglect  of  the 
law  of  the  Lord.  How  often  do  you  read 
it  ?  Flow  frequently  meditate  ?  &c. 
entreat  you  to  find  time  for  this.  Be  Bible 
Christians.  How  rich  the  revelation  we 
possess  compared  with  David's  portion ! 
We  have  the  prophecies,  gospels,  the  Acts 
of  the  apostles,  epistles,  &c. 


THE  CHRISTIAN'S  ORIGINAL  STATE. 

"  Wherefore  remember  ....  that  at  that  time 
ye  were  without  Christ." — Ephesians  ii.  11,  12. 

The  apostle  is  calling  the  attention  of 
the  Ephesians  to  the  consideration  of  their 
former  condition  previous  to  their  salvation 
by  Jesus  Christ.  He  refers  to  several  par- 
ticulars— Gentiles,  aliens,  strangers,  hope- 
less, and  without  God  in  the  world.  He 
introduces  this  list  of  their  miseries  by  the 
language  of  the  text.  At  that  time  "  with- 
out Christ."  Our  text  refers  to  the  believ- 
er's original  condition,  and  calls  his  re- 
membrance to  it. 

\.  The  believer's  original  condition. 
"  Without  Christ."  This  description  ap- 
plies to  all  mankind,  however  diversified 
their  natural  state  in  other  respects. 

1.  Without  the  saving  knowledge  of  Christ. 
Do  not  know  him  in  his  dignity — gracious- 
ness — merits — value,  &c. 

2.  Without  an  experimental  interest  in 
Christ.  Not  stones  built  upon  him  ;  not 
members  of  his  body  ;  not  branches  of 
Christ  the  living  vine  ;  not  living  by  faith 
in  him,  and  by  him. 

3.  Without  love  to  Christ.  Not  prizing 
him  as  the  pearl  of  great  price  ;  not  es- 
teeming him  "  the  fairest  among  ten  thou- 
sand," &c. ;  not  acquainted  with  Peter's 
feelings,  "Lord,  thou  knowest,"  &c. 

4.  Without  regard  to  his  authority.  Not 
recognising  his  lordship  ;  not  owning  his 
authority,  sceptre,  laws,  &c.  ;  living  as  if 
there  were  no  Christ,  &c.  Now  let  me 
remind  you  that  such  a  state  is  one, 

(1.)  Of  extreme  evil.  It  is  a  sin  against 
the  infinite  love  of  God ;  against  the  un- 
ceasing mercy  of  the  Redeemer.  Base  in- 
gratitude, &c. 

(2.)  Of  great  misery.  Slaves,  diseased, . 
wretched. 

(3.)  Of  imminent  peril.  Out  of  Christ; 
no  hope  ;  heirs  of  wrath   and  hell.     Ex- 


232 


SKETCHES  OF  SERMONS. 


posed  to  eternal  death.     The  text  calls  the 
believer, 

II.    To  REMEMBER  HIS  ORIGINAL  STATE. 

1.  To  remember  it,  and  he  humble  before 
the  Lord.  No  room  for  spiritual  pride.  O 
think  of  the  rock,  and  the  hole  of  the  pit, 
&c. 

2.  To  remember  it,  and  celebrate  it  with 
thanksgiving.  The  Christian  should  re- 
joice in  Christ  always,  and  in  every  thing 
give  thanks. 

3.  Remember  it,  and  compassionate  those 
who  are  still  in  that  miserable  condition. 

4.  Remember  it,  and  consecrate  ourselves 
to  the  service  of  the  Lord. 


THE  DIFFICULTIES  OF  SALVATION. 

"  And  if  the  righteous  scarcely  be  saved,  where 
shall  the  ungodly  and  the  sinner  appear  ?" — 1  Pe- 
ter iv.  18. 

The  scriptures  often  present  truth  to  us 
by  way  of  contrast.  This  is  a  powerful  way 
of  impressing  the  mind.  Truth  and  error, 
holiness  and  iniquity,  heaven  and  hell,  are 
often  thus  placed  before  us.  In  this  way 
characters,  and  their  necessary  destinies, 
are  often  drawn  in  the  inspired  records  of 
revelation.  "  Say  ye  to  the  righteous  it 
shall  be  well,"  &c.  "  The  wicked  shall 
be  driven  away,"  &c.  "  These  shall  go 
away  into  everlasting  punishment,  but  the 
righteous,"  &c.  Such  is  the  spirit  of  the 
text.     "If  the  righteous  scarcely,"  &c. 

I.  Notice  the  character.  "  The  right- 
eous." Now  those  who  are  represented 
in  the  New  Testament  as  being  evangeli- 
cally righteous,  are  such, 

1 .  As  are  justified  by  the  grace  of  God. 
Not  now  guilty  transgressors,  but  forgiven 
and  considered  righteous,  and  treated  as 
such  through  faith  in  Christ.  Until  thus 
justified  we  are  guilty,  unrighteous,  con- 
demned before  God.  "  For  Christ  is  the 
end  of  the  law  for  righteousness  to  every 
one  that  believeth,"  Rom.  x.  4.  "  Where- 
fore the  law  was  our  schoolmaster  to  bring 
us  unto  Christ,  that  we  might  be  justified 
by  faith,"  Gal.  iii.  24.     Such, 

2.  As  are  renewed  in  righteousness  by  the 
Spirit  of  God.  This  is  effected  in  regene- 
ration, when  God  takes  away  the  stony 
heart,  &c. ;  when  we  are  born  of  the  in- 
corruptible seed  of  the  word  of  God,  born 
of  the  Spirit.;    when  all  old  things   pass 


away,  &;c. ;  when,  as  the  workmanship  of 
God,  we  are  created  anew  unto  good  works. 
Such, 

3.  As  are  righteous  by  conformity  of 
heart  and  life  to  the  law  of  God.  When 
sanctification  is  begun,  and  carried  on  in 
the  soul,  and  where  the  life  yields  the  fruit 
of  righteousness  to  the  glory  of  God  ;  when 
we  know,  and  love,  and  do  the  will  of  our 
Father  who  is  in  heaven.  Now  this  is  the 
character.     Notice, 

II.  The  important  truth  implied. 
"That  the  righteous  scarcely  are  saved." 
Not  saved  without  diificulty.  Before  we 
enter  upon  this,  observe, 

1.  There  is  a  cheering  truth  expressed. 
That  the  righteous  are  saved.  Now  they 
are  delivered  from  the  reigning  power,  and 
from  the  guilt  and  condemnation  of  sin,  and 
they  have  a  title  to  eternal  salvation  ;  their 
names  are  written  in  heaven ;  they  are 
children  and  heirs  of  God  and  eternal  life  ; 
they  have  the  earnest  of  glory  in  the  grace 
dawning  within  them  ;  they  have  the  first 
fruits,  &c. 

2.  There  is  amplitude  of  provision,  and 
sufiiciency  of  means  for  their  salvation.  The 
grace  of  God  is  abundant ;  the  love  of 
Christ  passeth  knowledge;  the  influences 
of  the  Spirit  possess  almighty  energy  ;  and 
as  to  means,  there  is  the  light  of  revelation, 
ordinances,  promises,  a  throne  of  grace,  in- 
tercession of  Christ,  &c.  Yet  mark,  the 
salvation  of  the  righteous  is, 

3.  Connected  loith  great  difficulty. 

' '  -]  i  lie  reception  of  salvation  is  so. 
The  kingdom  is  likened  to  a  pearl,  and  all 
must  be  sold  to  possess  it.  To  a  feast,  and 
all  must  be  forsaken  to  come  to  it.  The 
gate  is  strait ;  the  kingdom  of  heaven  suf- 
fereth  violence,  &c. 

(2.)  To  retain  present,  and  obtain  eter- 
nal salvation  is  difficult*  Look  at  the  ene- 
mies of  the  Christian,  the  spirits  of  dark- 
ness, Satan  and  his  host,  the  darts  and  the 
wiles  of  the  devil  ;  look  at  the  situation  of 
the  Christian,  in  a  world  hostile  to  God  ; 
in  arms  against  heaven  ;  the  seat  of  Satan  ; 
to  the  Christian  it  is  a  field  of  warfare,  and 
how  many  are  slain  !  a  restless  sea,  and 
how  many  are  wrecked  !  enchanted  ground, 
and  how  many  are  bewitched  with  its  fas- 
cinations ;  a  race-course,  and  he  must  ago- 
nize to  the  goal  of  death.  Look  at  the 
Christian's  weakness,  how  infirm,  how  im- 
perfect, what  little  strength !  Need  you 
wonder  then  that  he  is  saved  with  difficulty  ? 


THE  SAINT'S  PROSPERITY  THE  DELIGHT  OF  JEHOVAH. 


233 


Not  one  Christian  that  ever  entered  heaven 
had  an  overplus  of  grace ;  not  one,  too 
much  holiness. 

III.  The  solemn  question  presented. 
•'  Where  shall  the  wicked  and  ungodly  ap- 
pear ?"  I  need  not  stay  to  define  who  are 
signified  by  the  wicked  ;  and  the  ungodly 
means  all  who  are  strangers  to  the  saving 
grace  of  God,  who  have  not  the  Spirit  of 
God,  the  image  of  God,  who  do  not  love 
and  obey  God.  Now  if  the  pardoned  and 
regenerated  are  scarcely  saved,  where  shall 
the  guilty  and  depraved  appear  ?  if  those 
who  fear  and  obey  God  are,  &c.,  where 
shall  the  impious  and  profane  appear  ?  if 
those  who  deiiy  themselves  are,  &c.,  where 
shall  the  profligate  ?  &c. ;  if  those  who  make 
religion  their  business  are  scarcely  saved, 
where  ahall  the  neglecters  and  despisers  ap- 
pear ?  if  those  who  ielieve  and  pray  are 
scarcely  saved,  where  shall  the  unbelieving 
and  prayerless  appear  ?  Finally,  if  those 
who  do  good,  and  labor  to  follow  Christ  are 
scarcely  saved,  where  shall  the  servants 
of  the  devil,  who  do  evil,  appear  ?  I  leave 
these  observations  to  your  solemn  and  de- 
liberate consideration  ;  let  reason  reply,  let 
conscience  reply,  let  scripture  reply.  They 
will  appear  at  the  left  hand  of  God.  The 
end  of  the  wicked  and  ungodly  must  be 
despair  and  eternal  wo  ;  none  can  escape 
who  neglect  this  great  salvation. 

APPLICATION. 

1 .  Let  the  subject  deeply  impress  you  with 
the  mo7nentous  meaning  of  the  term  saved. 
Delivered  from  the  wrath  and  misery  of 
hell,  and  lifted  up  to  heaven  and  eternal 
glory. 

2.  Let  the  subject  command  all  your  ener- 
gies and  powers.  You  cannot  do  too  much, 
or  sacrifice  too  much,  in  order  to  your  sal- 
vation. See  what  men  do  for  earthly  glory, 
and  for  the  riches  of  this  world. 

3.  Let  the  sinner  and  the  ungodly  nmo 
yield  themselves  to  God.  There  is  mercy 
with  God,  &c.  He  invites,  he  promises. 
"  Let  the  wicked  forsake  his  way  and  the 
unrighteous  man  his  thoughts,  and  let  him 
return  unto  the  Lord,  and  he  will  have 
mercy  upon  him,"  &c. 


THE  SAINT'S  PROSPERITY  THE 
DELIGHT  OF  JEHOVAH. 

"  Let  the  Lord  be  magnified,  which  hath  plea- 
sure in  the  prosperity  of  his  servant." — Psalm 
XXXV.  27. 

30 


Our  text  contains  several  words  which 
may  properly  form  topics  for  our  present 
meditation. 

L  The  character  to  whom  the  text 
refers.  "  His  servant."  Angels  are  the 
servants  of  the  Lord.  Jesus,  the  Mediator, 
became  the  servant  of  the  Lord.  All  saints 
are  such.  "  Being  made  free  from  sin,  ye 
became  the  servants  of  God,"  &c.  Jeho- 
vah, and  the  prince  of  darkness,  divide  the 
world.  Only  two  classes  ;  servants  of  sin, 
and  of  holiness.     God's  servants, 

1.  Knojo  his  will.  Have  ascertained 
wherein  his  pleasure  consists. 

2.  Wait  upon  him.  Appear  before  him 
to  inquire — to  ascertain  his  pleasure,  &c. 
Their  eyes  are  directed  to  the  Lord. 

3.  Obey  his  loord.  His  word  is  law; 
they  have  respect  to  all  his  commandments ; 
delight  in  the  law  of  the  Lord. 

4.  Depend  upon  hiin.  He  gives  them 
sustenance.  He  feeds,  clothes,  protects, 
rewards,  &c. 

IL  The  prosperity  spoken  of.  This 
is  not  worldly  prosperity  ;  that  is  often  the 
bane  and  ruin  of  the  individual.     But  it  is, 

1.  Advancement  in  divine  life.  Gi'ow- 
ing  in  conformity  to  God  ;  rising  higher  in 
spiritual  attainments,  &c.  ;  from  the  child 
to  the  man,  &c. 

2.  Vigor  of  the  divine  graces.  Faith 
strong — hope  bright — love  increasing — hu- 
mility deepening,  &c. 

3.  Increase  of  divine  peace.  "  Peace 
flows  as  a  river,"  &c. 

4.  Usefulness  in  the  divine  cause.  Hon- 
oring God  ;  establishing  his  kingdom, 
&c. 

5.  Satisfaction  with  the  divine  portion. 
Real  enjoyment.  "  Godliness  with  con- 
tentment," &c.     "  Happy  art  thou,"  &c. 

6.  Expectationof  the  divine  glory.  "Look- 
ing for  that  blessed  hope,"  &c.  ;  waiting 
for  the  appearing  of  the  Lamb. 

in.  The  declaration  made.  "  The 
Lord  taketh  pleasure,"  &:c.  He  delight- 
eth  in  the  prosperity  of  his  servants. 

1 .  He  takes  pleasure  in  snaking  provision 
for  it.     Our  prosperity  is  of  the  Lord.     All 

fruitfulness  from   him,  &c.     Now  he  has 
made  ample  provision. 

2.  He  takes  pleasure  in  imparling  the 
blessings.  He  waits  to  supply  ;  he  expos- 
tulates. "  Hitherto  ye  have  asked  nothing," 
&c. 

3.  He  takes  pleasure  in  observing  their 
prosperity.     This  is  his  delight,  to  see  the 


'234 


SKETCHES  OF  SERMONS. 


results  of  grace  ;  the  fruits  of  the  Spirit ; 
his  own  likeness,  &c. 


APPLICATION. 


1.  Let  his  servants  magnify  and  bless 
his  name. 

2.  Be  faithful  and  persevering. 

3.  Who  will  become  servants  to  God  ? 


THE  WAY    AND   MANNER    OF  ACCESS 
TO  GOD. 

"  In  whom  we  have  boldness  and  access  with 
confidence  by  the  faith  of  him." — Ephesians  iii.  12. 

By  the  fall  man  has  become  darkened, 
and  his  heart  alienated  and  estranged  from 
God.  Sin  keeps  man  separated  from  God, 
and  exposes  him  to  his  severe  displeasure. 
In  redemption  we  are  brought  near  to  God. 
By  the  death  of  Jesus  we  have  a  new  and 
living  way  opened  into  the  holiest  of  all  ; 
now  God  can  descend  to  the  sinner,  and  the 
sinner  ascend  to  God.  Jesus  is  the  ladder, 
or  the  way  of  access,  between  man  and 
God — between  heaven  and  earth.  Now, 
this  is  the  subject  of  the  text.     Notice, 

I.  Our  access  to  God.  It  is  only  ap- 
plicable to  the  believer.  "  Without  faith," 
&c.  We  have  especial  access  to  God  in 
three  exercises : — 

1.  Prayer.  Prayer  is  speaking  to  God, 
telling  God  our  need,  making  known  our 
requests,  seeking  his  favor,  &c. 

2.  Praise.  Is  celebrating  the  divine 
goodness  ;  thanking  God  for  his  mercy  and 
grace ;  speaking  to  him,  and  extolling  his 
name  ;  the  overflowing  of  the  grateful  soul 
in  the  divine  presence. 

3.  Meditation.  This  is  the  soul's  silent 
intercourse  with  God  ;  the  mind  contem- 
plating, reflecting,  and  thinking  upon  God. 
Now,  these  may  be  separate  or  united  ex- 
ercises of  the  soul ;  they  may  be  public, 
domestic,  or  private.  Our  access  to  God 
should  be  frequent,  so  as  to  recognise  God 
always,  and  in  all  things.     Notice, 

II.  The  medium  of  our  access  to  God. 
"  In  whom,"  &c.  That  is,  in  Christ,  see 
verse  11.  Now,  Christ  is  the  medium  and 
depositary  of  all  spiritual  blessings. 

1.  God  only  holds  intercourse  with  men 
through  Christ.  "  I  am  the  way,"  &c. 
"  One  God,  and  one  Mediator,"  &c.  Of 
old,  God  would  only  be  approached  through 
the  medium  of  sacrifices.  "  Without  shed- 


ding of  blood,"  &c.  All  these  typified  the 
Lord  Jesus,  the  true  and  perfect  sacrifice 
for  the  guilt  of  the  world.  There  is  but 
one  way  to  the  holiest  of  all — whether  we 
come  there  to  praise,  or  pray,  or  meditate — 
and  that  is  the  way  consecrated  for  us  by 
the  blood  of  Christ. 

2.  Sinners  must  he  in  Christ,  to  have 
comfortab/e  access  to  God,  and  be  accepted 
of  him..  "In  whom."  We  must  be  per- 
sonally accepted  in  the  Beloved  before  our 
services  can  please  God.  God  docs  not 
demand  any  spiritual  services  from  men 
until  they  are  spiritually  in  Christ.  The 
first  great  demand  of  God  is,  that  we  be- 
lieve in  the  name  of  the  Son  of  God.  This 
brings  us  into  a  vital  union  with  Christ. 
"  There  is  no  condemnation,"  &c.  And 
then  we  are  privileged  to  have  access  to 
God,  by  our  union  to  his  Son. 

3.  Faith  in  Christ's  person  and  imrk  must 
distinguish  each  act  of  access  to  God.  The 
life  of  a  Christian  is  a  life  of  faith.  Faith 
is  not  to  be  an  occasional  act  of  the  soul, 
but  the  soul's  constant  exercise.  When 
we  approach  God  we  should  ever  feel  our 
personal  umvorthiness,  and  this  should  lead 
us  to  exercise  faith  in  the  dignity  of  Christ's 
person.  We  should  feel  our  constant  guilt, 
and  this  should  lead  us  to  trust  in  Christ's 
death.  We  should  feel  our  unfitness  to 
come  before  God,  and  this  should  lead  us 
to  depend  on  Christ's  intercession  at  the 
right  hand  of  God.  Thus  faith  must  al- 
ways be  exercised  in  our  access  to  God. 

III.  The  spirit  in  which  God  desires 
us  to  approach  him.  With  "  boldness." 
This  is  enjoined,  "  Let  us,  therefore,  come 
boldly,"  &c.,  see  Heb.  x.  19.  Now,  this 
is  not  to  be  irreverent,  unhallowed  bold- 
ness— not  self-righteous,  self-complacent 
boldness — not  presumptuous  boldness  ;  but 
it  must  be  with  the  boldness  of  confidence — 
with  holy  freedom  and  liberty  of  speech — 
with  the  boldness  of  expectation  that  our 
suit  will  be  heard  and  received.  Now, 
this  boldness  of  the  believer  in  his  access 
to  God  may  be  grounded, 

1.  On  the  nature  of  the  Deity.  The 
Being  we  approach  is  not  a  despot — not  a 
malevolent  Being  ;  his  nature  and  his  name 
is  love.  He  is  only  terrible  to  incorrigible 
sinners.  "  He  is  the  Lord  merciful,"  &c. 
We  may  have  boldness, 

2.  From  his  divine  relationship  to  us.  He 
is  our  Father — our  spiritual  Father.    "  As  *■. 
a  Father,"  &c.     "  If  we  being  evil,"  dse. 


CONSTANT  REJOICING. 


235 


The  child  fears  not — doubts  not ;  so,  when 
we  go  to  God,  let  us  remember  it  is  our 
privilege  to  address  him  as  "  Our  Father," 

3.  From  the  delight  he  expresses  in  his 
people  having  access  to  him.  God  is  dis- 
pleased if  we  have  not  frequent  access.  He 
invites  us  to  live  to  him,  and  in  him — the 
fellowship  cannot  be  too  close.  He  invites 
us  to  draw  near — He  allures,  &c.  The 
great  end  of  all  blessings  is  to  draw  us 
closer  to  God. 

4.  From  the  presence  of  Christ  in  the  ho- 
liest on  our  behalf.  Jesus  is  the  officiating 
High  Priest  ;  his  incense  is  ever  ascending ; 
all  power  is  in  Christ's  hands  ;  the  Father 
always  heareth  him,  &c.  "  We  have  an 
advocate  with  the  Father." 

5.  From  the  rememhrance  of  past  instan- 
ces of  success.  Never  did  the  Lord  falsify 
his  word,  forget  his  promise,  or  turn  away 
the  seeking  seed  of  Jacob  empty.  He  has 
been  better  to  us  not  only  than  our  fears, 
but  has  done  for  us  better  than  we  ever 
asked  or  thought. 

APPLICATION. 

1.  Urge  the  ungodly  to  immediate  recon- 
ciliation. 

2.  Let  the  believer  exult  in  his  privilege 
of  access  to  God. 

3.  Let  holy,  fervent  boldness  and  confi- 
dence characterize  our  approaches  to  him. 


CONSTANT  REJOICING. 

"  Rejoice  in  the  Lord  alway  :  and  again  I  say, 
Rejoice." — Phil.  iv.  4. 

It  has  ever  been  one  of  the  most  common 
and  powerful  objections  to  Christianity,  that 
it  is  opposed  to  the  present  happiness  and 
enjoyment  of  mankind.  Now  this  has  been 
of  immense  injury  to  the  Christian  cause, 
especially  in  preventing  young  and  lively 
persons  giving  it  their  attentive  considera- 
tion. Dr.  Watts  had  respect  to  this  objec- 
tion in  those  admirable  lines — 

"  The  sorrows  of  tlie  mind 

Be  banish'd  from  this  place  ; 
Religion  never  was  design'd 
To  make  our  pleasures  less." 

Now,  this  objection  is  truly  fallacious.     It 
originates  in  two  misapprehensions. 

(1.)  As  to  the  nature  of  real  joy.     The 


silly  mirth  of  the  tavern  or  of  the  inebriated 
party,  is  mere  noise,  mere  chaff;  such  joy 
reason  itself  cannot  commend. 

(2.)  As  to  the  gloom  of  the  religious; 
now  that  is  not  always  gloom  which  ap- 
pears so.  There  may  be  seriousness  of 
countenance,  and  a  solemn  state  of  mind, 
yet  no  gloom.  Who  can  think  of  God,  of 
death,  and  of  eternity,  and  not  be  serious  ? 
The  gloom  of  the  pious,  when  real,  does  not 
arise  from  religion,  but  often  from  a  defi- 
ciency of  it,  and  the  sufferings  arising 
therefrom,  &c.  See  that  parent,  he  ap- 
pears gloomy,  he  feels  for  his  children. 
That  woman,  her  countenance  is  sad,  her 
husband  is  a  mocker.  No !  true  religion 
enforces  and  produces  real,  solid,  abiding 
joy.  The  Christian  has  many  causes  of 
rejoicing  ;  works  of  nature — of  providence 
— of  redemption  ;  his  own  state,  privileges, 
&c.  ;  but  there  is  one  pre-eminent,  the 
text  supplies  it,  "  Rejoice,"  &c.     Notice, 

I.  The  object  of  the  christian's  re- 
joicing. "  Rejoice  in  the  Lord."  All 
Christian  duties  and  privileges  have  respect 
to  the  Lord  Jesus  Christ.  He  is  to  be 
preached  ;  we  are  to  believe  in  him  ;  to 
be  baptized  into  him ;  found  in  him  ;  here 
in  the  text,  to  rejoice  in  him.     "  Rejoice," 

1 .  In  the  perfection  and  glory  of  his  per- 
son. Our  Redeemer  is  the  Lord  of  Hosts  ; 
the  mighty  God  of  Jacob.  Immanuel,  God 
with  us.  "  Unto  us  a  child,"  &c.  He  is 
the  Lord  of  angels ;  object  of  eternal  wor- 
ship and  praise  ;  the  king  of  glory  ;  the 
fairest  among  ten  thousand,  &c. 

2.  In  the  co?npleteness  of  his  icork.  He 
has  wrought  out  a  perfect  righteousness — 
he  has  overcome  our  foes — he  has  redeemed 
us  to  God — he  has  finished  his  saving  ar- 
rangements. 

3.  In  the  offices  he  fulfils. — He  is  our 
prophet.  A  teacher  from  God.  The  great 
apostle  and  prophet  of  whom  Moses,  &c. 
Of  the  last  and  most  perfect  dispensation. 
Our  priest,  he  has  offered  an  acceptable 
sacrifice  unto  God.  Ever  intercedes,  &c. 
Our  king.  Oh  think  of  his  goodness,  gra- 
ciousness,  potency,  glory.  "  Grace  is  pour- 
ed into  his  lips,"  &c. 

4.  In  the  tenderness  of  his  sympathies. 
"  He  is  touched,"  &c.  He  does  not  break 
the  bruised  reed,  &c.  "  As  the  head," 
&c. ;  never  forgets,  nor  neglects,  &c. 

5.  In  his  inexhaustible  fulness.  The  be- 
liever entirely  depends  upon  him.  Out  of 
his  fulness,  &c. ;  if  it  failed,  what  would 


336 


SKETCHES  OF  SERMONS. 


become  of  his  church  ?    We  read  of  the  un- 
searchable riches  of  his  grace. 

6.  In  the  immutable  perpetuity  of  his  re- 
gards. "  Having  loved  his  own,"  &c. 
Whatever,  or  whoever  fails,  he  will  not. 
Our  own  condition  will  alter,  but  not  his 
grace,  &c.  "  The  same  yesterday," 
&c.  This  is  the  rock  of  triumph  to  the 
godly. 

II.  The  constancy  of  the  Christian's 
KEJOiciNG.  "  Alway  :  and  again  I  say,"  &c. 
We  doubt  not  that  we  should  rejoice  in 
prosperity,  when  we  are  happy,  &:c. ;  but 
this  is  not  alway.     We  are  to  rejoice, 

(1.)  Under  persecution.  See  Matthew 
v.  11,  12. 

(2.)  In  temptations.     See  James  i.  2,  4. 

(3.)  In  keen  afflictions  and  fiery  trials. 
1  Peter  iv.  12.  Hence  some  were  tortured, 
&:c.  Not  accepting  deliverance.  "  Al- 
way." "For  all  things  work  together," 
&c.     Let  us  notice, 

III.  Some  of  the  reasons  for  the 
Christian's  constant  rejoicing. 

1.  It  is  a  duty  which  we  owe  to  God. 
Not  left  to  our  own  will,  &c.  He  says, 
"  Rejoice,"  &c.  "  Rejoice  evermore." 
He  says,  "Arise,  shine,"  &c.  ;  besides,  his 
Spirit  produces  this,  "  The  fruit  of  the  Spirit 
is  joy,"  &c.,  Gal.  v.  22. 

2.  It  is  an  exercise  most  profitable  to  our- 
selves. Hear  what  the  wise  man  says, 
"  A  merry  heart  maketh  a  cheerful  counte- 
nance ;  a  merry  heart  doeth  good  like  a  med- 
icine." "  And  the  joy  of  the  Lord  is  our 
strength." 

3 .  It  will  do  honor  to  our  profession  and 
recommend  religion.  It  is  said  of  some  that 
"  every  one  had  the  countenance  of  a 
king;"  of  the  disciples,  "  they  took  know- 
ledge," &c.  Moses  bore  the  radiance  of 
the  divine  beauty  on  his  countenance. 
Spiritual  rejoicing  will  recommend  religion 
to  those  who  are  without.  Seeing  this, 
they  will  say,  "  We  will  go  with  you,"  &c. 

4.  It  will  be  preparatory  to  the  enjoy- 
ments of  heaven.  Heaven  is  the  region  of 
felicity.  "In  thy  presence  is  fulness," 
&c. 

"  The  hill  of  Zion  yields 
A  thousand  sacred  sweets,"  &c. 

application. 

1 .  Learn  the  superiority  of  the  joys  of  re- 
ligion to  all  other  joys.  Divine — spiritual 
— real. 

2.  Invite  the  inquirer  after  bliss,  to  Jesus. 


Are  you  weary  ?     Are  you  thirsty  ?    -Are 

you  saying,  "  Who  will  show  us  any  good?" 

3.  How  joyless  the  state  of  the  condemned 


THE  TEMPTATION  OF  PETER. 

sketch  I. 

"  And  the  Lord  said,  Simon,  Simon,  behold,  Sa- 
tan hath  desired  to  have  you,  that  he  may  sift  you 
as  wheat ;  but  I  have  prayed  for  thee,  that  thy 
faith  fail  not ;  and  when  thou  art  converted, 
strengthen  thy  brethren." — Luke  xxii.  31,  32. 

It  is  said  that  "  whatsoever  things  were 
written  aforetime  were  for  our  learning, 
that  we  through  patience  and  comfort  of 
the  scriptures,  might  have  hope."  Our 
text  is  one  of  those  portions  of  the  divine 
word,  replete  with  useful  instruction,  and  is 
well  adapted  to  promote  our  spiritual  se- 
curity and  well-being.  Among  the  disci- 
ples of  Christ,  Peter  occupies  a  very  pro- 
minent and  distinguished  place.  He  was 
a  bold,  ardent,  and  devoted  follower  of  the 
Saviour.  He  was  one  of  the  most  distin- 
guished of  the  apostles,  and  had  the  honor 
of  opening  the  kingdom  of  Christ,  both  to 
the  Jews  and  the  Gentiles.  By  the  charac- 
teristics of  his  mind  he  was  exposed  how- 
ever to  danger.  Hence  by  his  very  spirit 
and  temperament,  he  was  in  danger  of  im- 
petuosity and  rashness ;  an  evidence  of 
this  immediately  follows  the  text.  "  And' 
he  said  unto  him.  Lord,  I  am  ready,"  &c. 
His  want  of  humble  fear  and  his  lamenta- 
ble fall  are  beacons  to  us,  and  address  us 
in  the  language  of  the  apostle,  "Let  him 
that  thinketh  he  standeth,  take  heed  lest  he 
fall."  Observe  in  the  text.  A  dangerous 
enemy  referred  to  ;  the  design  of  that  enerny 
specified  ;  the  gracious  intercession  of 
Christ  affirmed ;  and  a  subsequent  duty 
enforced. 

I.  A  dangerous  enemy  referred  to. 
That  enemy  is  "  Satan,"  who  is  justly  de- 
scribed as  our  adversary,  accuser,  mur- 
derer, destro5'er,  &c.  The  character  of 
Satan  is  fearfully  exhibited  in  the  history 
of  our  world.  He  was  the  tempter,  who 
by  the  serpent  seduced  our  first  parents; 
he  was  the  instigator  of  Cain  to  slay  his 
brother  Abel ;  he  has  been  exerting  his 
spiritual  power  to  ruin  and  destroy  human 
beings  from  that  period  to  this.  We  see 
his  hatred  of  the  holy  and  the  happy  in  the 
case  of  Job,  chap.   i.  ver.  6,  7  ;  see  Zech. 


THE  TEMPTATION  OF  PETER. 


237 


ii.  1,  &c.  Wo  have  also  recorded  his 
vile  and  impious  attack  on  the  Messiah,  the 
;5on  of  God,  Matt.  iv.  1,  &c.  Against 
Ihis  enemy  we  are  incessantly  warned. 
I'  Your  adversary,  the  devil,  goeth  about," 
l&c.  "  Resist  the  devil,"  &c.  "  Above 
11,  take  the  shield  of  faith,   by  which  ye 

ay  quench,"  &c.     Now  this  enemy, 

1.  Is  insidious  in  his  attacks.  He  is  a 
spirit,  and  therefore,  without  notice,  can 
have  access — be  in  our  dwellings — near 
iDur  persons — inflaming  our  spirits,  &c. 
Hence  his  subtlety  is  often  the  subject  of 
iscripture  remark. 

;  2.  Malevolent  in  his  designs.  To  blight, 
purse,  destroy  ;  to  becloud  the  understand- 
jing,  pervert  the  judgment,  inflame  the  pas- 
jsions  with  evil,  and  pollute  the  conscience. 
jHe  hates  purity  and  happiness,  and  there- 
jfore  labors  to  efface  them. 
I  3.  Persevering  in  his  attacks.  It  would 
[appear,  that  for  thousands  of  years,  he  has 
jbeen  pursuing  his  cruel  avocation,  and  he 
;is  still  going  about,  &c.  He  assails  the 
iyoung  convert — harasses  the  aged  Chris- 
Itian — and  often  only  ceases  his  temptations 
on  the  dismissal  of  the  soul  to  the  regions 
of  light. 

4.  Fearfully  successful  in  his  efforts .  He 
keeps  the  mass  of  mankind  in  his  hellish 
thraldom.  God  of  this  world — prince  of 
the  power  of  the  air,  &c.  His  tempta- 
tions keep  myriads  from  godly  decision,  and 
unnumbered  hosts  of  the  followers  of 
Christ  havo  apostatized  through  his  hellish 
devices.  Such  is  the  enemy  presented  to 
|us  in  the  text.     We  have, 

H.  The  designs  of  this  enemy  speci- 
fied. "  Desired  to  have  you,"  that  is,  de- 
sired to  have  the  people  of  God  under  his 
power — directly  exposed  to  his  fiery  darts 
I — in  his  cruel  grasp — that  he  may  sift, 
l&c. — exercise  them  with  the  most  trying 
jand  harassing  temptations.  If  possible, 
ithat  they  may  utterly  fail,  and  faint  un- 
der the  process,  and  thus  be  regained  to 
ithe  standard  of  sin  and  death.  In  tempt- 
ling  and  sifting  the  people  of  God,  he  en- 
j  deavors  often  to  suggest, 

1 .   That  they  have  no  interest  in  the  divine 
j  mercy.     That  their  faith  and  hope  are  coun- 
terfeit ;  that  their  joys  are  merely  animal 
excitement ;  that  tbeirs  is   false   security  ; 
that  they  are  yet  in  the  gall  of  bitterness, 
i  &c.     Thus  he  labors,  that  they  may  cast 
off  their   confidence  in  which  they  have 
I  great  recompense  of  reward.    He  suggests, 


2.  The  hardness  of  God  in  his  providence 
towards  them.  He  refers  to  the  prosperity 
of  the  wicked ;  how  they  flourish  as  the 
green  bay-tree,  &c.  No  sorrow,  no  bands 
in  their  death,  &c.  Asaph  was  severely 
sifted  on  this  subject.  Psalm  Ixxiii.  1-17. 
He  urges, 

3.  That  God  has  ivithdrawn  his  consola- 
tions. That  our  deadness,  formality,  hy- 
pocrisy, &c.,  have  provoked  the  Lord,  and 
therefore  that  he  has  abandoned  us.  Often 
the  pious  thus  sifted,  have  cried,  "  Hath 
the  Lord  forgotten  to  be  gracious,"  &c. 
"  Is  his  mercy  clean  gone,"  &c.  Or  he 
excites, 

4.  To  indifference  on  the  ground  of  divine 
mercy.  That  the  Lord  will  not  be  rigid 
with  his  people.  That  the  divine  partiality 
will  overlook  their  infirmities.  That  they 
may  sin,  because  grace  doth  abound  ;  and 
perhaps  he  exhibits  the  failings  of  Abra- 
ham, of  Moses,  of  David,  of  Peter,  &;c.,  and 
says,  it  is  presumption  to  expect  to  be  more 
holy  than  these.  Let  me  just  refer  to  cer- 
tain circumstances,  under  which  we  give 
Satan  great  advantage  in  his  temptations, 
and  which  are  presented  in  that  part  of  the 
history  of  Peter  to  which  our  text  refers. 

(1.)  Great  self-confidence,  trusting  to  our 
experience — courage — wisdom,  &c.  &c. 

(2.)  Unwatchfulness.  Being  at  ease. 
Spiritually  indolent.     Not  on  our  guard. 

(3.)  Unnecessary  admixture  with  the 
world.  Sinful  society.  Worldly,  trifling 
intercourse — Satan's  ground.  All  these  in 
Peter's  case.    I  conclude  by  reminding  you, 

1.  That  Satan  desires  to  have  you.  Each 
and  all. 

2.  That  you  are  not  ignorant  of  his  de- 
vices. 

3.  To  put  on  the  whole  armor  of  God. 


THE  TEMPTATION  OF  PETER. 

SKETCH    II. 

"  And  the  Lord  said,  Simon,  Simon,  behold  Sa- 
tan hath  desired  to  have  you  that  he  might  sift  you 
as  wheat ;  but  I  have  prayed  for  thee,  that  thy 
faith  fail  not  ;  and  when  thou  art  converted, 
strengthen  thy  brethren." — Luke  xxii.  31,  32. 

The  admonition  of  Christ  to  Peter,  we 
should  have  supposed  would  have  effectually 
preserved  him  from  the  perils  to  which  he 
was  exposed — an  admonition  so  plain,  so 
earnest,  so  emphatic — but  alas  I  the  sequel 
of  his  history  proves  the  contrary.     With 


238 


SKETCHES  OF  SERMONS. 


the  warning  fresh  in  his  mind — with  the 
courageous  avowal  yet  hanging  on  his  lips, 
the  Saviour's  hour  of  arrest  arrives.  He 
is  seized  by  the  violent  band,  and,  at  first, 
Peter  magnanimously  draws  his  sword, 
&c.,  forgetting  that  moral  and  not  physical 
courage  was  demanded  on  the  occasion. 
Christ  is  hurried  away  to  the  Jewish  tri- 
bunal, and  now  Peter's  defalcation  com- 
mences, but  Pete)  followed  afar  off ;  he 
then  rashly  ventures  into  the  society  of 
Christ's  enemies,  and  afterwards  falls  into 
the  snare  Satan  had  laid  for  him,  denying 
with  oaths  and  curses  that  he  knew  the 
Messiah  !  Alas  !  how  frail  is  man  !  How 
brittle  his  resolutions  !  How  evanescent 
his  goodness  !  "  Like  the  morning  cloud," 
&c.     Let  us  now  consider, 

IIL  The  gracious  intercession  of 
Christ.  "  But  I  have  prayed  for  thee," 
«Sz.c.  Here  Christ  stands  before  us  in  his 
character  as  the  great  High  Priest  of  our 
profession.     To  pray  for  his  people, 

1 .  Was  necessarily  connected  with  his  of- 
fice. He  has  left  us  a  rich  instance  in  his 
prayer  for  the  disciples,  &c.  John  xvii. 
Doubtless  he  often  prayed  for  his  disciples 
when  he  spent  whole  nights  in  solitude,  and 
secret  devotion.  And  now  "  exalted  to  the 
right  hand  of  the  Majesty  on  high,  he  ever 
lives  to  make  intercession,"  &c.  In  this 
exercise  Christ  delighted,  and  therefore  his 
prayer  would  be  earnest,  tender,  and  faith- 
ful.    His  prayer, 

2.  Was  that  Peter  might  not  apostatize 
from  the  faith.  Peter  evidently  had  faith 
in  Christ — was  a  true  and  real  believer, 
and  Christ  desired  that  he  might  not  utterly 
cast  off  his  trust  and  adherence  to  him. 
But  how  does  this  agree  with  the  result  ? 
Peter's  faith  was  suspended — ceased  to  ex- 
ercise its  sustaining  influence — did  not  repel 
the  dart  of  the  enemy,  nor  preserve  him 
from  sin.  But  Peter  did  not  entirely  and 
fully  apostatize.  He  did  not  yield  himself 
up  to  evil  ;  desert  Christ's  standard,  and 
go  over  to  the  enemies'  cause.  Sudden  as 
was  his  sin,  equally  so  was  his  contrition. 
Deep  as  was  his  guilt,  still  deeper  his  sor- 
row. Though  cast  down  he  was  not  de- 
stroyed ;  hence  there  is  an  immense  differ- 
ence between  one  gross  sin,  and  entire 
apostacy.  The  best  of  men  have  been 
overcome  by  the  former,  without  yielding 
to  the  latter.     Observe, 

3.   Christ's  prayer  was  successful.     He 
obtained  for  Peter  grace  that  held  him  even 


when  over  the  gulf;  that  rescued  him  from 
the  lion's  mouth,  from  the  very  grasp  of 
the  destroyer.  Peter  became  penitent,  be- 
lieving, and  was  restored  to  God's  favor 
and  mercy.  He  was  reconverted.  Lifted 
out  of  the  mire  and  clay,  &c.  "  Restore 
unto  me  the  joys,"  &c.  "  If  any  man 
sin,"  &c.     Notice, 

IV.  The  subsequent  duty  enforced. 
"  When  thou  art  converted,  strengthen  thy 
brethren."  Now  let  us  ask, 
1 .  Hoto  he  was  to  do  this  ? 
(1.)  By  the  exhibition  of  his  own  exam- 
ple. He  would  be  a  living  trophy  of  the 
efficacy  of  the  grace  of  God — its  power  to 
raise  and  restore.  His  own  spirit  would 
be  inspired  by  the  experience  he  had  pre- 
viously known  ;  his  love  and  gratitude 
would  correspond  in  some  degree  with  the 
mercies  he  had  enjoyed.  Thus  his  humil- 
ity, his  gratitude,  and  his  zeal  would  have 
a  favorable  influence  on  his  brethren. 

(2.)  By  his  instructions  and  counsels. 
He  who  had  felt  the  severe,  trying  power 
of  the  enemy — who  had  reaped  the  grief 
and  anguish  of  his  own  sin  in  departing 
from  God — who  had  been  arrested  by  the 
gracious  look  of  the  Saviour,  surely  would 
be  best  fitted  to  enlighten,  admonish,  and 
counsel  others.  Such  would  be  most  ear- 
nest in  warning  others. 

(3.)  By  directing  them  to  the  only  source 
of  restoration.  His  fall  and  misery  had 
brought  him  to  know  the  power  of  Christ 
in  saving,  healing,  and  comforting.  How 
he  could  speak  of  this  !  how  enlarge  and 
expatiate  on  it !  how  urge  it !  and  in  this 
way  he  could  strengthen  his  brethren.  He 
could  do  it, 

(4.)  By  personal  exertion  on  behalf  of 
the  fallen.  If  our  sins  and  falls  do  not 
make  us  compassionate  and  pitiful,  and 
solicitous  for  our  fellow-erring  Christians, 
it  is  strange  indeed.  Who  that  had  fallen 
like  Peter,  could  be  harsh,  and  censorious, 
and  indifferent  to  the  brethren  who  had  been 
overcome  by  temptation.  "  Brethren,  if  a 
man  be  overtaken  in  a  fault,"  &c.  "  They 
that  are  strong  should  bear  the  infirmities 
of  the  weak,"  &;c. 

(5.)  By  fervent  prayer  to  the  Father  of 
mercies  on  their  behalf;  as  Christ  did  for 
Peter,  Christians  are  to  do  for  each  other. 
See  James  v.  16  ;  1  John  v.  15,  16,  &c. 
We  inquire, 

2.    Wliy  he  was  to  do  it  ? 

(1.)  Gratitude  to  the  Saviour.     This  B 


PRESERVATION  FROM  THE  DESTROYER, 


239 


the  best  expression  of  it,  to  "  strengthen  tlie 
brethren."  To  exhibit  his  mind  to  them. 
Feel  and  pray,  &c.,  as  he  did. 

(2.)  Love  to  the  brethren.  Feeling  for 
them,  knowing  the  misery  of  a  fallen  state, 
grief  and  distress  of  sinning  against  Christ. 

(3.)  Zeal  for  the  cause  of  Christ.  Would 
we  have  Satan  to  triumph — the  church  to 
be  injured — the  wicked  to  conquer  ?  Surely 
not.  It  is  lamentable  when  they  fall,  but 
worse  when  they  remain  in  the  pollution 
of  their  sin.  Restored,  they  often  are  most 
valiant  for  Christ,  &c.     So  Peter. 

APPLICATION. 

1.  Learn  the  mulahility  of  the  best  of 
saints.     All  frail,  weak,  &c. 

2.  Learn  the  solace  and  security  of  the 
righteous.  The  love  and  intercession  of 
Christ. 

3.  The  necessity  of  repentance  and  recon- 
version. Tears — confession — supplication 
— change  of  conduct,  &c. 

4.  How  the  church  should  treat  the  fallen. 


PRESERVATION  FROM  THE  DE- 
STROYER. 

"  By  the  word  of  thy  lips  I  have  kept  me  from 
the  paths  of  the  destroyer." — Psalm  xvii.  4. 

Man's  present  state  is  one  of  probation. 
Here  he  is  on  trial  for  eternity  ;  here  his 
principles  will  be  tested  by  circumstances, 
and  by  the  temptations  of  the  evil  one. 
But  for  his  salvation  and  preservation  God 
has  made  ample,  available  provision.  Of 
their  own  ability  no  one  could  avoid  and 
escape  the  influence  of  Satan's  temptations. 
This  terrific  enemy  by  his  subtlety,  his  un- 
tiring perseverance,  would  involve  in  ruin 
the  most  devoted,  &c.  Now  the  Psalmist 
tells  how  he  kept  himself,  &c.  "  By  the 
word  of  thy  lips,"  &c.  Let  us  make  some 
observations, 

L  On  the  destroyer. 

IL  His  paths. 

in.  Our  means  of  preservation. 

I.  On  the  destroyer.  The  destroyer 
is  Satan.  His  name  is  peculiarly  appro- 
priate. A  murderer  from  the  beginning. 
He  destroyed  himself,  and  his  compeers  in 
the  first  sin.  He  destroyed  our  first  parents, 
and  brought  death,  &c.  His  work  is  to 
destroy.     He  is  a  most  successful  destroy- 


er ;  myriads,  &c.,  of  all  ages,  and  coun- 
tries, and  classes. 

1 .  He  destroys  man's  moral  dignity.  De- 
bases — brings  from  his  lofty  original  state. 
Casts  down — dims  the  fine  gold.  Trans- 
forms the  sovereign  into  a  slave  ;  heir  of 
glory,  into  an  outcast.  Removes  the  halo 
of  glory,  and  covers  with  shame  and  igno- 
miny. 

2.  He  has  destroyed  our  portion.  Our 
original  Eden  with  its  plenitude  of  blessed- 
ness. Beggared  our  race  ;  involved  in 
treason  ;  then  proscription,  and  confiscation, 
and  poverty  followed.  Portion  of  health, 
also  gave  sickness  and  pain,  &c. 

3.  He  destroys  the  body.  Introduced 
death,  made  a  sepulchre  of  the  world. 
Smote  that  beautiful  temple  of  God  ; 
caused  it  to  decay  and  fall,  and  moulder  in 
the  dust.  Go  to  the  beds  of  the  dying,  &c. 
Go  to  the  grave-yard,  &c. 

4.  He  destroys  the  soul.  Makes  it  moral- 
ly wretched  here.  Appals  it  with  guilt ; 
exposes  it  to  wrath  ;  deludes,  poisons  it ; 
entices  it  into  the  black  pathway  of  wo  ; 
and  finally  triumphs  in  its  everlasting  con- 
demnation and  misery.  Draws  it  down  to 
the  everlasting  abodes  prepared  for  himself 
and  his  angels. 

II.  His  paths.  Only  one  way,  broad, 
dark,  downhill,  delusive,  &c.,  way  of  sin. 
But  in  this  way  are  many  paths. 

1.  There  is  the  path  of  skepticism.  Re- 
jection of  truth — of  divine  revelation — of 
God's  existence — of  providence — of  the  di- 
vine claims,  &c. 

2.  The  path  of  the  scorner.  Who  sneer 
and  treat  with  ridicule  serious  and  eternal 
things.     Fools  who  mock  at  sin. 

3.  The  path  of  the  pleasure-taker.  Lovers 
of  pleasure  more  than  God  ;  who  run  into 
excess  and  not,  &c.  Those  who  are  found 
in  the  scenes  of  mirth,  in  the  ball-room,  &c. 

4.  The  path  of  the  worldly.  Who  love 
the  present  evil  world  ;  who  seek  its  trea- 
sures only  ;  live  on  it  and  in  it.  Children 
of  this  world,  creatures  of  time  and  the 
present. 

5.  The  path  of  the  trifier.  Who  under- 
stands and  feels,  &c.,  but  still  treats  God 
and  the  soul  as  inferior  objects.  Who  is 
not  duly  affected,  not  decided,  &c.,  wile 
away  means,  opportunities,  and  life  itself. 

6.  The  path  of  the  self-righteous.  Who 
turn  from  the  gospel  and  the  cross  of  Christ, 
and  lean  to  their  own  righteousness,  (fee. 
Trust  in  thenmselves,  like  the  Pharisees  of 


240 


SKETCHES  OF  SERMONS. 


old,  &c.     All  these,  with  many  others,  are 
the  paths  of  the  destroyer. 

III.  Our  means  of  preservation.  "  By 
the  word  of  thy  lips,"  &c.  The  word  of 
God  is  the  grand  instrument  of  our  safety, 
&;c.  Let  us  see  this  established  from  other 
portions  of  the  scriptures.  Psalm  cxix.  9 
and  11  ;  Psalm  xxxvii.  31.     I  observe, 

1 .  The  word  of  God  is  the  means  of  our 
deliverance  from  these  paths.  God's  word 
proclaims  liberty,  &;c.  "  Ye  shall  know 
the  truth,"  &c.  Christ's  words  deliver 
from  the  power  of  Satan,  &cc.  The  preach- 
ing of  the  gospel  is  the  power  of  God,  &c. 
The  destroyer  cannot  resist  the  almighty 
word,  &c. 

2.  It  also  guides  those  whom  it  delivers. 
"  Thou  shalt  guide  me,"  &c.  It  reveals 
the  way  of  life,  shines  upon  it,  &c.  Makes 
our  duty  plain,  exposes  the  snares,  &c. 
Preserves  from  Satan's  devices. 

3.  It  preserves  those  also  whom  it  guides. 
"  Kept  by  the  power  of  God,"  &c.  Com- 
mend you  to  God  and  the  word  of  his  grace. 
It  sanctifies,  &c.  ;  thus  Christ  employed 
it  as  the  sword,  defensive  and  offensive, 
"  Thus  it  is  written,"  John  xvii.  14,  19. 
Now  in  addition  to  the  instrument  of  safety, 
there  is  its  use,  its  application  ;  "  by  the 
word  ;"  by  its  perusal  ;  by  meditating  on 
it ;  by  applying  it  in  faith  ;  by  it  being 
prayerfully  employed. 

APPLICATION. 

1.  Let  us  not  forget  our  peril.  Watch, 
&c.     Be  vigilant,  &c. 

2.  Remember  our  remedy.  Be  familiar 
with  it,  &c. 

3.  Urge  all  to  escape,  ^c.  The  way  is 
open,  you  are  invited,  warned,  entreated, 
&c. 


SAINTS  THE  TEMPLE  OF  GOD. 

"  For  ye  are  the  temple  of  the  living  God." — 2 
Corinthians  vi.  16. 

The  term  temple  is  one  which  peculiarly 
designates  the  habitation  of  the  Godhead. 
Hence  the  heaven  of  heavens  is  in  glorious 
reality  the  most  holy  place,  and  is  the 
proper,  essential  temple  of  the  universe. 
But  the  word,  as  you  are  aware,  was  ap- 
plied to  that  magnificent  structure  erected 
by  Solomon,  and  which  is  so  often  referred 
to  in  the  Old  Testament  scriptures.  To 
the  first  there  was  added  the  second  temple, 


to  which  the  prophet  Haggai  referred, 
"  The  glory  of  the  latter  house,"  &c.  To 
this  temple  Christ  went  up  in  his  youth — 
and  this  he  purified  by  the  expulsion  of  the 
buyers  and  sellers — 'and  the  destruction  of 
this  he  clearly  foretold.  The  word  temple 
may,  by  a  spiritual  application  of  the  term, 
be  applied  to  the  whole  New  Testament 
church  ;  but  our  text  applies  it  to  individ- 
ual Christians,  and  so  it  is  used  in  several 
parallel  passages;  1  Cor.  iii.  16,  and  vi. 
19  ;  Eph.  ii.  21  ;  and  1  Pet.  ii.  5.  Now, 
let  us  on  this  occasion, 

I.  Consider  the  resplendent  simili- 
tude. 

II.  The  privileges  involved  in  it. 
And, 

III.  The  duties  arising  from  it. 

I.  Consider  the  resplendent  simili- 
tude. Now,  when  we  say  the  Christian 
is  the  temple  of  God,  we  observe  the  ap- 
propriateness, 

1.  In  its  construction.  It  was  of  divine 
devisal  ;  its  form,  its  plans,  &c.,  were  all 
of  God.  He  was  the  architect  and  arti- 
ficer ;  the  emanation  of  his  own  good,  wise, 
and  holy  mind.  Now,  the  salvation  of  the 
soul,  involving  its  restoration  from  sin,  and 
misery,  and  death,  was  entirely  of  God  :" 
his  own  infinite  skill  devised  the  whole 
scheme.  It  was  the  bright  emanation  of 
his  holy  and  compassionate  mind,  not  the 
production  of  human  knowledge  and  pow- 
er,  &c. 

2.  In  its  erection.     The  materials, 

(1.)  Originally  unfit,  distant.  So  in 
reference  to  human  beings — carnal,  de- 
filed, far  off.     These  materials  were, 

(2.)  Prepared  and  rendered  suitable ;  so 
the  soul  enlightened,  purified,  and  convert- 
ed, &c.  ;  brought  nigh. 

(3.)  In  this  a  suitable  instrumentality 
was  appointed  ;  not  miracles,  but  means. 
God  could  have  done  it  by  either  ;  so  he 
employs  his  servants,  his  word,  his  ordi- 
nances ;  men  of  rare  gifts  and  powers, 
&c. 

3.  In  its  dedication.  When  finished,  the 
temple  was  dedicated,  publicly,  devotional- 
ly,  entirely.  Just  so  the  Christian.  To 
this  we  are  repeatedly  called.  "  I  beseech 
you,  brethren,  by  the  mercies  of  God," 
&c.  This  is  called  putting  on  the  Lord  Je-  >• 
sus  ;  confessing  Christ  before  men  ,•  mak- 
ing a  good  profession.  Now,  this  must  be 
done  publicly  before  men  ',  devoutly  ;  with 


DAVID'S  REGRETS  AND  CONSOLATIONS 


241 


fervent  prayer  ;  entirely  ;  consecrating  our 
whole  selves,  &c.  The  similitude  is  seen, 
4.  In  Us  moral  magnificence.  The  gran- 
deur of  the  temple  filled  with  wonder  and 
amazement ;  overawed,  when  completed, 
&c.  Now,  there  is  a  moral  magnificence 
in  the  Christian  character.  How  changed. 
What  a  transformation  ;  were  we  to  say 
from  a  brute  to  an  angel,  it  would  not  do 
justice  to  it.  A  rebel,  now  a  friend  ;  an 
alien,  now  a  child  ;  a  curse,  now  a  bless- 
ing ;  the  palace  of  demons,  now  the  dwell- 
ing of  God  ;  truth  in  the  place  of  error ; 
knowledge  instead  of  darkness  ;  wisdom  in 
the  place  of  folly  ;  purity  instead  of  de- 
filement ;  righteousness  instead  of  sin  ; 
heaven  instead  of  hell.  Now,  let  us  con- 
sider, 

II.  The  privileges  involved. 

1.  The  divine  recognition.  He  owned 
the  temple — called  it  his — put  his  name  on 
it ;  thus  it  was  hallowed  and  glorious 
Now,  so  does  God  treat  his  servants ;  he 
calls  them  his  own — gives  them  his  name. 
"  My  sons  and  my  daughters,"  &c.  ;  my 
people  ;  my  jewels. 

2.  Divine  residence.  God  dwelt  in  the 
temple  ;  his  glory  filled  it.  He  was  there 
addressed  in  prayer  and  praise  ;  he  was 
consulted,  worshipped,  &:c.  Now,  all  this 
is  the  privilege  of  the  saint.  "  Dwell  in 
you,"  &c.  "  We  will  come  unto  you," 
&c.  We  may  commune,  speak  his  praise, 
seek  his  mind,  &c. 

3.  Divine  benediction.  God's  blessing 
was  eminently  in  it,  and  on  it,  and  for  it. 
Prophecies  and  promises.  "  My  heart  and 
mine  eyes,"  &c.  "  Whereby  are  given  to 
us  great  and  precious  promises,"  &c. 
God's  blessing  is  upon  his  people.  Now 
consider, 

III.  The  duties  arising  from  it.  Now, 
the  following,  selected  from  many,  must 
suffice : — 

1.  Purity.  The  temple  was  to  he  holy  ; 
not  for  profane  use — 'Uot  for  carnal  pur- 
poses. Now,  God  cannot  delight  in  us  ex- 
cept as  we  are  pure.  The  conscience,  af- 
fections, &c.,  must  be  holy  to  the  Lord. 
Now,  we  must  seek  after  this,  labor  for  it, 
dec. 

2.  Constant  service.  The  fire  was  not 
to  go  out ;  the  worship  was  to  be  incessant ; 
the  offerings  regular.  Now,  he  requires 
this  from  us.  "  Pray  without  ceasing  ; 
rejoice  evermore,"  &c.  Our  offerings, 
too,  must  be  constant  ;  the  oflfering  of  a 

31 


broken  spirit,   die.  ;  our  liberality  to  his 
cause,  &c. 

3.  Reverential  awe  and  hallowed  tranquil- 
lily.  The  worship  was  to  be  with  fear  and 
reverence.  God  is  greatly  to  be  feared, 
&c.  Fear  before  him,  all  his  saints,  &c. ; 
peace,  &c.,  is  indispensable  ;  God  is  not 
the  author  of  confusion  ;  we  must  put  away 
all  wrath,  &c.  ;  the  spirit  of  the  dove  and 
the  lamb. 

4.  Refieclion  of  God's  glory.     The  Jew 

went  up  and  beheld  the  symbol  of  Deity  ; 

he  shone  forth  there.     Now,  we  are  thus  to 

be  reflections  of  God's  likeness  ;   the  world 

should  see  God  in  us.     "  Take  knowledge 

of  us  that  we  have  been  with  Jesus,"  &c. 

"  Epistles  read  and  known,"  &c.     "  Show 

forth  his  praise,"  &c.     Now,  these  are  the 

duties. 

t 

APPLICATION. 

1.  What  reason  for  humiliation  and 
shame  1  Are  there  not  idols  in  this  temple 
— impurities — disorder  ?  &c.  Let  us  bow 
down  before  the  Lord  ;  seek  a  fresh  con- 
secration, &c. 

2.  Suhject  full  of  God's  co7idescensio7i. 
"  Will  God  dwell  ?"  &c.  "  To  that  man 
will  I  look,"  &c. 

3.  The  soul  of  the  sinner  is  Satan's  seal. 

4.  Who  will  now  become  the  temples  of 
the  Lord  ? 


DAVID'S  REGRETS  AND  CONSOLATION.S. 

"  Although  my  house  be  not  so  with  God,  yet  he 
hath  made  with  me  an  everlasting  covenant, 
ordered  in  all  things,  and  sure,"  «Sc-c. — 2  Samuel 
xxiii.  5. 

The  whole  history  of  David  is  frauglit 
with  instruction.  Tt  was  a  most  astonish- 
ing series  of  sunshine  and  cloud,  of  dark- 
ness and  light,  of  prosperity  and  adversity, 
of  sorrow  and  joy  ;  but  in  the  great  provi- 
dence of  God  he  had  now  reached  the  mar- 
gin of  life.  He  had  crossed  the  desert,  and 
the  goodly  land  was  before  him  ;  he  had 
weathered  the  storm,  and  the  haven  was  in 
view  ;  he  had  fought  the  good  fight,  and 
the  crown  glittered  in  prospect  ;  he  was 
uttering  now  his  last  words — his  dying  say- 
ings, and  they  were  worthy  of  the  illus- 
trious prophet,  the  royal  monarch,  and  the 
highly-favored  servant  of  the  Lord.  Let 
us  consider  the  regrets,  the  experience,  and 


242 


SKETCHES  OF  SERMONS. 


the  happiness  of  David,  as  expressed  in  our 
text. 

I.  Observe  his  regrets.  "  Although 
my  house,"  &c.  The  expressions  of  the 
text  are  elliptical  :  something  is  implied 
more  than  we  read.  He  evidently  meant 
that  his  house  was  not  so, 

1.  As  it  ought  lobe.  The  family  should 
resemble  the  celestial  abodes  of  the  blessed  ; 
full  of  God's  light — the  residence  of  the  di- 
vine favor — the  scene  of  divine  obedience 
— the  circle  of  divine  love  ;  in  one  word, 
what  Joshua  resolved,  "  As  for  me  and  my 
house,  we  will  serve  the  Lord."  But  in 
David's  family  there  were  jealousies,  envy- 
ings,  bickerings,  disobedience  to  parents, 
rebellion,  and  almost  every  foul  thing  that 
could  reflect  the  perdition  beneath. 

2.  It  was  not  as  David  had  desired  it  to 
be.  He  had,  doubtless,  longed  for  the  high- 
est well-being  of  his  family.  His  example 
had  reflected  the  earnest  piety  of  his  own 
soul  ;  his  influence,  his  prayers,  &c.,  doubt- 
less had  been  incessantly  offered  ;  but  in- 
stead of  spiritual  fertility,  there  was  bar- 
renness ;  instead  of  order,  confusion  ;  in- 
stead of  holiness,  sin. 

.3.  Yet  it  was  as  many  of  the  families  of 
the  righteous  have  unhappily  been.  Who 
can  reflect  on  this  without  grief  ?  The  first 
family  had  within  it  Cain,  a  fratricide  ; 
Noah's  family  had  within  ■  it  Ham,  the 
father  of  the  Canaanites  ;  Abraham's  fami- 
ly had  a  mocking  Ishmael  ;  Isaac's,  a  pro- 
fane Esau,  &c.  Then  look  at  the  sons  of 
Aaron  and  Eli,  and  so  of  many  others  of 
the  servants  of  God  ;  but  still  tlie  grief  and 
regret  was  not  the  less.  To  how  many 
does  it  apply  here  ?  How  few  the  excep- 
tions— how  exceedingly  rare  !  Can  we  ac- 
count for  it  ?     We  would  refer, 

(1.)  To  the  truth  that  piety  is  not  hered- 
itary. The  Jews  erred  in  this,  "  We  are 
the  children  of  Abraham,"  &;c.  No  !  reli- 
gion ever  was,  and  ever  will  be,   personal. 

(2.)  It  often  arises  from  the  glaring  im- 
perfections and  weaknesses  of  pious  parents. 
Children  often  reason  that  religious  persons 
should  be  faultless ;  they  expect  perfection, 
and  the  contrast  is  so  striking.  Our  reli- 
gion is  so  scanty,  so  feeble,  light  so  glimmer- 
ing, example  so  irregular,  that  children 
stumble,  are  prejudiced  against  religion, 
and  perhaps  rush  into  the  world.  We  are 
not  sure  that  one  glaring  inconsistency 
will  not  do  more  to  harden  them,  than  a 
year's  propriety  of  conduct  to   do   them 


good.  Let  this  admonish  every  parent  pre- 
sent who  professes  religion.  There  may 
be  many  things  in  your  families  to  pity, 
but  perhaps  much  more  to  blame.  But 
observe, 

II.  David's  personal  experience.  "  Yet 
God  hath  made  with  me  an  everlasting," 
&c.  He,  doubtless,  referred  to  the  cove- 
nant of  redeeming  mercy,  with  which  he 
was  experimentally  acquainted.  Now  this 
covenant,  or  agreement,  is  the  great  act  of 
(jod  in  offering  mercy  to  mankind,  through 
the  person  and  work  of  Christ,  who  is  the 
Mediator  of  the  new  covenant.  Now,  this 
covenant  is  the  sul)ject  of  revelation,  espe- 
cially of  New  Testament  revelation.  To 
this  covenant  David  had  given  his  believing 
assent.  He  had  applied  it  with  all  its  bless- 
ings to  his  own  soul,  so  that  it  became 
experimentally  his.  God  allows  all  who 
believe  to  have  the  same  interest  in  it,  and 
happiness  from  it,  that  David  had.  Now, 
of  this  covenant  he  affirms, 

1.  Thatit  is  everlasting.  Notonly  everlast- 
ing with  regard  to  time, but  in  God's  own  mind 
and  purpose  before  all  time.  This  redeeming 
thought  was  part  of  his  gracious  design 
from  all  eternity.  So  is  it  everlasting  in 
its  duration.  It  was  parallel  with  all  lime, 
and  extends  to  all  eternity  ;  it  is  a  cove- 
nant never  to  be  annulled  ;  it  elevates 
its  participants  to  everlasting  dignity  and 
joy  ;   its  grand  promise  is  eternal  life. 

2.  //  is  ordered  in  all  things.  As  such, 
its  mediation,  its  promises,  its  dispensa- 
tions, its  conditions,  are  all  arranged  and 
settled  ;  nothing  confused,  &c.  ;  like  all 
God's  works,  reflecting  his  own  order  and 
harmony.  The  whole  plan  reflects  God's 
infallible  wisdom,  and  is  certain  to  ac- 
complish what  he  designed  ;   for,  observe, 

3.  It  is  secure.  Men  may  violate  cove- 
nants— God  cannot  ;  they  may  fail  for 
want  of  ability,  &;c.  Adverse  circum- 
stances may  thwart ;  but  this  is  sure — on 
a  rock.  It  has  been  assailed,  forsaken, 
&c.  ;  but  it  is  still  sure.  Hell  and  devils 
are  in  league,  &c.  ;  but  it  is  sure, 

(1.)  To  glorify  its  Author. 

(2.)  Reward   the  Mediator, 

(3.)  Save  all  believers. 

(4.)  And  overthrow  all  its  foes.  Now, 
though  David's  house  was  not  so,  &;c.,  yet 
from  this  experience  observe, 

III.  The  happiness  he  enjoyed.  This 
happiness  arose, 

1.  From  the  salvation  he  realized.     In  the 


THE  LAW  OF  LIBERTY. 


243 


covenant  was  "  all  his  salvation."  Salva- 
tion from  past  guilt  and  wrath,  from  pollu- 
tion, from  condemnation  ;  salvation  into 
God's  favor  and  kingdom  ;  salvation  even 
in  death  ;  salvation,  including  the  opening 
grave  and  eternal  glory.  So  is  all  our 
salvation  in  this  covenant  ;  and  so  also 
from  this  all  true  and  genuine  happiness 
flows.  No  substitute  for  this  ;  this  is  the 
one  thing. 

2.  From  the  satisfaction  he  expressed. 
"  All  my  desire."  It  was  the  pre-eminent 
thing,  the  absorbing,  &c.  ;  that  which  made 
up  for  every  deficiency  ;  that  reconciled 
to  every  lot ;  that  which  was  the  end  of 
life  itself.  Other  things  might  be  subordi- 
nately  desired  and  valued  ;  but  this  chiefly, 
this  always,  &c.  "  The  Lord  is  the  portion 
of  my  .soul,"  &c.  Nothing  but  an  interest 
in  God's  covenant  can  or  ought  to  be  all 
our  desire.  "  Whom  have  I  in  heaven  but 
thee  ?"  &c. 

APPLICATION. 

1.  Learn  to  expect  relative  and  domestic 
disappointments.  Here  are  our  sweetest 
joys,  or  our  keenest  sorrows.  Every  home 
is  not  a  sanctuary  from  toil,  and  trouble, 
and  guilt  ;  our  houses  are  infected  with 
the  plague  of  sin. 

2.  The  responsibiliti/  of  the  parental  office. 
Tears  and  lamentations  are  worse,  if  possi- 
ble, than  hypocris}'^,  if  we  do  not  seek  the 
salvation  of  our  children.  If  you  do  not 
instruct,  how  can  you  mourn  their  igno- 
rance ?  If  you  do  not  impress,  and  influ- 
ence, and  pray  ?  &c.  Do  think  of  these 
things,  &c.  We  shall. all  be  constrained 
to  do  so  before  we  leave  our  families.  Let 
that  hour  often  be  anticipated  ;  it  will  bene- 
fit us,  &c. 

3.  Think  and  feel  for  the  children  of  the 
irreligious.  This  one  end  of  sabbath  school 
tuition,  to  care  for  the  children  of  the  poor. 

4.  Are  you  interested  in  this  covenant  ? 

5.  Death-bed  hopes  must  rest  on  this  cove- 
nant alone.  Not  on  creeds,  works,  useful- 
ness, &c. 


THE  LAW  OF  LIBERTY. 

"  But  whoso  looketh  into  the  perfect  law  of  lib- 
erty, and  continueth  therein,  he  being  not  a  forget- 
ful hearer,  but  a  doer  of  the  work,  this  man  shall 
be  blessed  iu  his  deed." — James  i.  25. 

Our  text,  and  the  preceding  verse,  refer 
to  the  manner  of  hearing  the  divine  word — 


and  this  is,  indeed,  a  subject  of  great  im- 
portance. It  is  important  to  take  heed  what ' 
we  hear,  and  also  how  we  hear,  and  like- 
wise as  to  the  results  of  our  hearing.  Some 
only  hear  with  the  external  ear;  they  know 
what  words  we  speak,  but  do  not  labor  to 
comprehend  the  sense  and  signification. 
Others  hear  for  the  time,  and  try  to  under- 
stand ;  but  when  the  benediction  is  pro- 
nounced they  conceive  all  is  over,  and  pay 
no  further  attention.  Others  hear,  and  re- 
tain a  general  knowledge  and  remembrance, 
but  do  not  apply  it  to  their  own  hearts  and 
consciences,  nor  practise  what  they  hear ; 
but  the  good  hearer  "  looketh  into  the  per- 
fect law,"  &c.     Our  text  contains, 

I.  A  STRIKING  REPRESENTATION  OF  THE 
DIVINE  WORD. 

II.  A  TRUE  PORTRAITURE  OF  THE  CHRIS- 
TIAN HEARER. 

I.    A    STRIKING    REPRESENTATION    OF    THE 

DIVINE  WORD.     A  threefold  description. 

1.  A  law.  Law  of  God  ;  the  legislative 
enactments  of  King  Messiah  ;  the  revealed 
will  of  God  ;  the  moral  rule  of  action,  given 
by  one  who  had  authority — Jehovah  ;  bind- 
ing upon  those  to  whom  it  is  addressed  ; 
promulged  for  their  instruction  and  benefit; 
sanctioned  by  rewards  and  punishments. 
Now  this  law, 

2.  Is  perfect.     As  it  is, 

(1.)  The  law  of  a  perfect  Lawgiver. 

(2.)  A  perfect  rule  of  life.  It  ensures 
all  that  relates  to  the  mind,  lip,  and  life. 

(3.)  As  it  is  perfectly  equitable.  Pure; 
free  from  all  error  ;  no  weakness  or  imper- 
fection ;  nothing  overlooked,  &c. 

(4.)  Perfect,  as  it  relates  to  all  states 
and  circumstances  in  which  men  are  placed. 
The  monarch,  the  subject,  the  prince,  and 
the  beggar  ;  all  civil  and  social  relation- 
ships are  embodied. 

(5.)  It  is  absolutely  sufficient ;  it  needs 
no  addition  ;  cannot  be  improved. 

(6.)  Because  it  is  the  standard  of  all 
perfection.  All  other  laws  are  good  or  bad 
as  they  resemble  this. 

3.  It  is  a  perfect  laio  of  liberty.  Now 
three  ideas  here : 

(1.)  As  a  lawof  truth  and  equity,  it  frees 
the  mind  from  the  bondaore  of  ignorance 
and  error.  "  Ye  shall  know  the  truth," 
&c. 

(2.)  As  a  law  of  love  and  mercy,  it 
brings  us  into  the  liberty  of  God's  forgiving 
grace. 


244 


SKETCHES  OF  SERMONS, 


(3.)  As  a   law  of  holiness,  it  frees  the 
'soul  from  the  dominion  of  sin.     "  The  law 
of  the  Lord,"  &c.,  see  Psalm  xix.  7.    Our 
subject  gives  us, 

II.  A  TRUE  PORTRAITURE  OF  THE  CHRIS- 
TIAN HEARER. 

1  -  He  gives  intense  regard  to  the  divine 
word.  Looketh,  as  the  cherubim  did,  into 
the  ark  which  contained  the  divine  law. 
He  does  not  give  it  casual  or  superficial 
attention,  but  intense  and  earnest ;  see  this 
set  forth,  1  Peter  i.  10,  &c.  This  is  his 
spiritual  habit,  his  Christian  course.  "He 
looketh"  into  it. 

2.  He  extensively  retains  what  he  hears. 
"  Not  a  forgetful  hearer."  The  memory 
of  persons  ditfers  exceedingly  ;  liable  to 
infirmities  and  decay.  Not  necessary  to 
retain  the  words,  but  the  sense  and  mean- 
ing. How  many  are  forgetful  hearers ! 
Is  it  not  because  they  are  not  sufBciently 
interested  ?  because  they  do  not  labor  to 
remember  ?  because  they  are  not  judicious 
in  reference  to  hearing?  Three  simple 
rules  : 

(1.)  Prepare  for  hearing  by  prayer,  &c. 

(2.)  Be  wakeful  and  intent  in  hearing. 

(3.)  Be  deliberate  and  silent  after  hear- 
ing;  avoid  unnecessary  talking  for  at  least 
a  few  minutes,  that  it  may  sink  into  the 
mind. 

3.  He  exemplijies  the  word  in  his  life  and 
conduct.  "  A  doer  of  the  work."  Con- 
forms to  the  law  ;  obeys  what  is  spoken  ; 
endeavors  to  live  the  truths  of  the  divine 
word  ;  walks  in  the  good  way,  &c.  ;  and 
in  this  he  perseveres,  for  he  "continueth 
therein."  He  follows  on  to  hoar,  and  learn, 
and  to  know,  and  do  the  will  of  God.  The 
Christian  hearer, 

4.  Is  a  blessed,  or  happy  character. 
"  Blessed  in  his  deed."  In  this  course  he 
enjoys  God's  favor  and  blessing ;  the  end 
of  hearing  is  answered  ;  his  soul  delights 
in  the  word  ;  it  is  the  joy  of  his  heart  ;  he 
is  truly  blessed  ;  this  has  a  good  influence 
on  him  in  the  various  eventful  scenes  of 
life. 

APPLICATION. 

1.  Let  us  try  ourselves  by  the  text. 

2.  What  reason  for  improvement. 


THE   CHRISTIAN'S   REGARD  FOR  AN 
UNSEEN   SAVIOUR. 

"  Whom  having  not   seen,  ye  love ;  in  whom, 
though  now  ye  see  him  not,  yet  believing,  ye  re- 


joice with  joy  unspeakable  and  full  of  glory."— 
1  Peter  i.  8. 

There  is,  in  real  religion,  a  mutual  re- 
ciprocated feeling  between  God  and  his 
people.  Religion  is  said  to  consist  in  know- 
ing God,  and  God  is  said  to  know  his  peo- 
ple. To  be  known  of  God  is  to  be  approved 
and  accepted  of  him.  Religion  is  repre- 
sented as  essentially  including  love  and 
delight  in  God  ;  and  God  has  stated,  in  the 
most  affectionate  forms  of  expression,  his 
love  and  delight  in  his  people.  The  Chris- 
tian dwells  in  God,  and  God  dwells  by  his 
Holy  Spirit  in  the  hearts  of  his  children. 
The  Christian  honors  God,  and  whoso  hon- 
oreth  God,  doth  he  also  honor.  Our  text 
refers  to  three  of  the  leading  features  of 
genuine  spiritual  piety. 

I.  Faith  in  an  unseen  Saviour. 

II.  Love  to  an  unseen  Saviour, 

III.  Joy  in  an  unseen  Saviour. 

I.  Fajth  in  an  unseen  Saviour.  Faith 
is  contradistinguished  from  sight.  Thomas 
believed  only  upon  palpable  evidence,  when 
to  doubt  were  impossible.  The  apostles  and 
first  disciples  saw  Christ ;  he  tabernacled 
among  them  ;  they  behold  and  heard,  &c. ; 
yet,  as  regarded  his  divinity,  his  true  Mes- 
siahship:  they  had  to  believe  as  his  life  and 
miracles  testified  of  him.  The  saints,  be- 
fore his  advent,  had  to  believe  on  the  ground 
of  promises,  prophecies,  and  types.  These 
pointed  to  Christ,  and  giving  full  credit  to 
these,  they  saw  the  day  of  Christ,  and  re- 
joiced and  were  glad.  The  followers  of 
Jesus  now  have  the  record  of  the  gospel, 
the  testimony  of  the  various  evangelists  and 
apostles  ;  he  is  no  longer  in  our  world,  liv- 
ing a  life  of  spotlessness,  teaching  and  per- 
forming miracles  of  grace  and  mercy.  Faith 
believes  the  record  which  God  hath  given 
of  his  Son,  receives  it  as  a  truth  worthy  of 
all  acceptation,  exclaims  with  Peter,  "  I 
believe  that  thou  art  Christ;"  with  the 
woman  of  Samaria,  "  This  is  indeed  the 
Christ ;"  with  the  centurion,  "Surely  this 
is  the  Son  of  God  ;"  with  Thomas,  "  My 
Lord  and  my  God."  Believing  is  realizing 
Christ  in  all  his  offices,  work,  and  grace  ;  ' 
accepting  him  as  God's  gift,  looking  to  him 
as  the  Lamb,  building  on  him  as  the  foun- 
dation, fleeing  to  him  as  the  refuge,  trusting 
in  him  as  the  only  hope,  &c.  Now  beliet- 
ing  on  such  evidence,  is  what  we  do  every  • 
day  in  other  matters.  In  books  of  voyages, 
&c.,  in  works  on  history,  &c.,  in  ancieftl 


EARNESTNESS  IN  RELIGION  INDISPENSABLE. 


245 


biography,  &c.,  lives  of  Alfred  the  Great, 
Socrates,  Alexander,  &c.  Now  on  the 
record  of  the  New  Testament  writers  we 
thus  believe  in  the  Lord  Jesus  Christ.  The 
next  principle  recognised  is, 

II.  Love  to  an  unseen  Saviour. 
"  Whom  having  not  seen  ye  love."  Now 
love  to  this  unseen  Saviour  is  grounded  on 
a  belief, 

1.  Of  his  character  as  revealed  in  the 
divine  word.  In  him  is  every  thing  lovely 
and  excellent ;  purity,  truth,  meekness, 
goodness,  patience,  grace.  Desire  of  all 
nations  ;  fairest  among  ten  thousand,  «Sz;c. 
This  love  is  grounded, 

2.  On  a  belief  of  7iihat  he  has  done  for  us. 
Pitied  us,  &c.  He  hath  redeemed  us,  &c., 
given  himself  for  us,  lived,  sorrowed,  died 
for  us.  Oh,  who  can  have  such  claims  as 
Christ  ? 

"  Were  the  whole  realm  of  nature  mine,"  &c. 

3.  On  a  belief  of  the  relationship  and 
offices  he  sustains  towards  us.  He  is  our 
elder  brother  by  choice,  &c.  He  is  our 
unfailing  friend  ;  he  proved  himself  a  friend 
in  need,  &c.  He  is  our  surety,  took  our 
place  ;  our  advocate,  he  ever  liveth,  &c. 
"We  have  an  advocate  with  the  Father." 
He  is  our  life,  the  life  of  our  souls,  &c. 

4.  We  love  him  on  the  ground  of  faith  in 
what  he  has  engaged  to  do  for  his  people. 
What  has  he  done  already  ?  Who  can  re- 
cite it?  What  is  he  doing?  Oh,  draw 
aside  the  veil,  and  look  into  the  holiest  of 
all,  &c.  But  we  now  ask,  what  has  he 
engaged  to  do  ?  to  keep,  to  guard,  to  sanc- 
tify, to  support  in  death,  to  crown  with 
glory,  to  confess  us,  &c.,  to  give  eternal 
life,  dsc.  Believing  all  this,  surely  we  may 
exclaim,  "  Whom  having  not  seen  we 
love."     But, 

III.  We  rejoice  in  an  unseen  Saviour. 
Faith  works  by  love,  and  both  are  produc- 
tive of  joy. 

1.  We  rejoice.  This  is  the  spiritual 
habit  of  the  soul,  to  joy  in  God,  to  rejoice 
in  Christ  Jesus.  It  is  said  the  disciples 
were  glad  when  they  saw  the  Lord.  To 
find  Christ  and  know  him  is  matter  of  great 
joy.  The  woman  and  silver  penny,  &c. 
The  disciples  going  to  Emmaus.  Now 
this  is  joy  peculiarly  spiritual ;  joy  of  heart, 
really  felt  and  experienced.  It  brightens 
the  countenance,  nerves  the  soul,  fills  the 
mouth  with  holy  praise. 

2.  This  joy  is  beyond  expression.     Can- 


not be  told  ;  words  not  to  be  found  ;  speech 
too  poor;  requires  another  language,  a 
seraph's  tongue,  &c. 

3.  This  joy  is  full  of  glory.  Joy  from 
God's  glorious  mind,  the  joy  of  God;  joy 
of  the  glorious  gospel,  joy  full  of  the  im- 
press of  Christ's  glory,  joy  anticipating 
endless  glory,  a  ray  from  the  noontide  light,  a 
draught  from  the  celestial  fountain,  a  bunch 
of  Canaan's  grapes  ;  the  earnest,  the  first- 
fruits  of  that  glory  which  shall  be  revealed, 
&c.  ;  not  full  of  anxiety,  distress,  or  fear, 
but  full  of  glory. 

application. 

1 .  Do  you  believe  in  Christ  ?  Have  you 
received  Christ,  ventured  all  upon  him  ? 
&c. 

2.  Do  you  love  Christ?  Do  your  thoughts, 
lives,  &c.,  attest  it  ? 

.3.  Do  you  rejoice  ? 


EARNESTNESS  IN  RELIGION  INDIS- 
PENSABLE. 

"  And  from  the  days  of  John  the  Baptist  mitil 
now,  the  kingdom  of  heaven  sufFereth  violence,  and 
the  violent  take  it  by  force." — Matt.  xi.  12. 

The  Saviour  had  just  passed  a  high 
eulogiuin  on  John  the  Baptist,  but  had  also 
stated  that  the  least  in  the  kingdom  of 
heaven,  &c.  John  was  greater  than  any 
of  the  prophets  in  the  dispensation  in  which 
he  lived,  and  the  office  which  he  discharged  ; 
but  he  only  heralded  the  Lord's  anointed. 
He  saw  the  dawn  of  the  day,  but  the  least 
of  the  Saviour's  disciples  was  greater,  more 
ennobled  and  favored  by  being  in  the  king- 
dom, enjoying  Christ,  and  sharing  in  the 
blessings  of  his  reign.  The  Saviour  then 
refers  to  the  excitement  which  had  been 
produced  by  the  preaching  of  the  Baptist. 
From  his  day  the  kingdom  of  heaven  suf- 
fered violence.  He  went  forth  and  called 
men  to  repentance,  great  multitudes  heard 
and  obeyed,  and  were  baptized  ;  and  this 
eagerness  still  continued,  for  while  the 
Jewish  priests,  and  scribes,  and  Pharisees 
rejected  the  Saviour,  the  people,  especially 
publicans,  and  harlots,  and  outcasts,  press- 
ed into  the  kingdom  of  God.  The  king- 
dom of  heaven,  or  the  New  Testament  dis- 
pensation, is  still  upon  the  earth,  it  reveals 
the   same  privileges,  and  offers  the  same 


246 


SKETCHES  OF  SERMONS. 


blessings  now  to  us,  die.  ;  and  it  must  be 
accepted  in  the  same  way.  Let  us  then 
consider, 

I.  The  nature  of  the  violence  avhich 

MUST  BE  EMPLOYED. 

II.  The  biotives  which  should  impel 

us  TO  EXERCISE  IT. 

I.    The  NATURE  OF    THE  VIOLENCE  WHICH 

MUST  BE  EMPLOYED.  By  violence,  we  un- 
derstand moral  energy  and  fire.  The  idea 
is  that  of  a  person  pressing  through  a 
crowd,  or  an  army  storming  a  citadel. 
Now  the  violence  necessary  to  securing  the 
blessings  of  salvation  includes, 

1.  A  violence  of  resolution  in  opposition 
to  vacillating  inconstancy.  Many  resolve 
and  re-resolve,  and  yet  do  not  advance. 
Their  resolves  are  like  the  morning  cloud 
and  early  dew.  They  say,  they  will  go 
into  the  vineyard,  but  do  not.  Now  this 
procrastination  is  the  ruin  of  thousands. 
To  attain  the  blessings  of  the  gospel,  there 
must  be  determinate  violence  ;  a  vehement 
decision;  a  making  up  of  the  mind.  Set 
your  heart  and  soul,  &c. 

2.  This  violence  includes  thorough  self- 
denial,  in  opposition  to  ease,  and  self-indul- 
gence. Nature  loves  ease,  apathy,  self-in- 
dulgence.  Christ  demands  mortification, 
self-denial,  and  cross-bearing.  No  man 
would  enter  the  list  of  wrestlers  with  folded 
arms ;  no  one  compete  for  the  wreath,  and 
give  way  to  luxury  and  enjoyment.  We  are 
to  strive  to  enter  in  ;  literally,  agonize.  Self 
must  be  chased  out  of  all   its  retreats  and 

'     fastnesses.     The  old  man  must  be  crucified 
if  Christ  is  to  benefit  us. 

3.  This  violence  includes  the  effort  of  the 
whole  soul  in  opposition  to  a  divided  heart. 
God  will  be  found  of  us  when  we  seek  him 
with  the  whole  heart.  Often  the  under- 
standing, judgment,  and  conscience,  agree, 
but  the  affections  and  will  are  opposed ; 
now  thus  success  cannot  be  realized.  A 
double-minded  man,  or  a  man  of  two  minds, 
is  unstable,  &c.  There  must  be  resolu- 
tion, self-denial,  and  concentrated  efibrt. 
Every  faculty  and  feeling  must  enter  on 
the  work,  &;c. 

4.  There  must  he  thS  violence  of  ardent 
prayer  in  opposition  to  Ustlessness  of  desire. 
The  desires  suited  to  those  who  would  enter 
the  kingdom,  are  described  by  hungering 
and  thirsting,  panting,  fainting,  &c.  "  My 
soul  followeth  hard,"  &c.  There  must  be 
importunity.       Knock,    seek,    appeal,  cry 


out,  plead,  persevere.  Languor  can  do 
nothing,  the  throne  must  be  stormed.  "  I 
will  not  let  thee  go."  This  importunity  is 
urged  by  Christ  in  the  parable  of  the  im- 
portunate  widow,  &c.  Exemplified  in  the 
Syrophenician  woman  ;  need  I  add,  that 
this  ardent  prayer  must  fasten  itself  by 
faith  on  the  divine  word.  Rely  on  the 
testimony  God  has  given,  &:c.  Hold  by 
the  horns  of  the  altar,  &;c. 

II.  Consider  the  motives  which  should 

IMPEL  us  to  exercise  THIS  VIOLENCE. 

1.  The  resistance  with  which  our  spirits 
have  to  contend.  Our  own  hearts  will  re- 
sist— unbelief,  reigning  sin,  indolence  of 
spirit,  &c.,  enmity  to  God.  The  world 
will  resist  us  by  ridicule  perhaps,  or  by  in- 
terposing its  spirit,  and  maxims,  and  enjoy- 
ments ;  especially  its  honors,  pleasures, 
&c.  Satan  will  resist  us.  When  the  father 
brought  his  afilicted  child,  who  was  pos- 
sessed, Satan  threw  him  down,  dec.  He 
will  not  tamely  resign  his  palace  and 
throne  ;  now  it  is  only  by  violence  that  we 
can  succeed  in  overcoming  the  resistance. 

2.  From  the  pre-eminent  value  of  the  object 
to  he  attained.  "  A  kingdom."  The  Per- 
sian monarch  promised  Esther  to  the  ex- 
tent of  half  his  kingdom,  but  this  is  a  whole 
kingdom,  and  a  heavenly  one ;  kingdom 
of  grace  here,  and  kingdom  of  glory  for- 
ever. In  this  kingdom  there  is  dignity, 
and  riches,  and  enjoyments.  An  inherit- 
ance, a  crown,  dominion,  and  pleasures  for 
evermore,  a  kingdom  of  eternal  glory,  ever- 
lasting felicity  ;  is  it  not  worth  striving  for? 
See  how  men  strive  for  a  morsel  of  bread, 
few  riches,  few  honors  ;  and  what  are  all 
these  but  toys  and  bubbles,  &;c. 

3 .  On  account  of  the  limited  period  of  effort 
u'hich  is  afforded.  There  might  be  some  show 
of  reason  for  indifference  and  ease,  if  we  had 
a  thousand  years,  or  even  a  century.  But 
our  probation  is  most  absolutely  short,  and 
exceedingly  uncertain.  We  cannot  boast 
of  the  morrow,  cannot  tell  what  a  day  may 
bring  forth,  &c.  The  poet  has  very 
solemnly  said, 

"  Lo,  on  a  narrow  neck  of  land, 
'Twixt  two  unbounded  seas  I  stand, 

Secure,  insensible  ; 
A  point  of  time,  a  moment's  space, 
Removes  me  to  4,hat  heavenly  place, 
Or  shuts  me  up  in  hell." 

To-day,    then,    how    earnest    and    violent 
ought  we  to  be  ! 

4.  On  account  of  the  awful  loss  we  shall 


THE  WORK  OF  RELIGION  PERFECTED  BY  GOD. 


247 


sustain  if  we  do  not  gain  it.  Rut  two 
states  of  existence  hereafter;  kingdom  of 
glory,  and  kingdom  of  darkness — heaven 
and  hell — paradise  and  perdition ;  and 
there  is  no  way  of  gaining  the  one  and 
shunning  the  other,  but  that  specified  in 
the  text.  Oh,  then,  is  it  not  all-important, 
&c.  This  is  a  rerson  high  as  heaven, 
deep  as  the  abyss  of  wo,  and  long  as  eter- 
nity.    "  The  kingdom  of  heaven,"  &c. 

APPLICATION. 

1.  To  those  who  possess  it,  and  are  of  it. 
This  termination  must  be  carried  out. 
Show  the  same  diligence  to  the  end,  &c. 

2.  Who  will  enter  the  lists  for  the  king- 
dom of  heaven,  and  now  ?  We  invite  and 
urge  all. 

3.  The  thoughtless  and  indifferent  must 
perish. 


THE  WORK  OF  RELIGION  PERFECTED 
BY  GOD. 

"  The  Lord  will  perfect  that  which  concerneth 
me:  thy  mercy,  O  Lord,  endureth  forever:  for- 
sake not  the  work  of  thine  own  hands." — Psalm 
cxxxviii.  8. 

Piety  is  not  the  exhibition  of  any  sepa- 
rate virtue  or  grace,  but  the  union  and  har- 
mony of  all  the  graces  in  their  due  propor- 
tions, and  well-regulated  influence  on  the 
character  and  life  of  the  possessor.  For 
instance,  it  is  not  mere  magnanimity,  but 
holy  heroism,  mingled  with  circumspection 
and  godly  fear;  it  is  not  merely  resolute 
confidence,  but  implicit  trust,  associated 
with  vigilance  and  solicitude  ;  it  is  not  faith 
alone,  but  faith  which  produces  good  works, 
fruit  of  righteousness ;  it  does  not  so  look 
up  to  God  as  to  forget  the  use  of  means, 
and  unites  these  with  fervent  prayer  for  the 
divine  blessing.  We  are  led  to  this  train 
of  thought  from  the  spirit  of  the  text.  See 
the  confidence  of  the  Psalmist,  "  The  Lord 
will,"  &c.  But  that  confidence  is  followed 
with  earnest  supplication.  "  Forsake  not," 
&c.  But  let  us  consider  the  general  tenor 
of  the  text.     And  we  notice, 

I.  True  religion  is  that  which  con- 
cerneth us.  It  is  emphatically  the  one 
great  and  supreme  concern  and  end  of  life  ; 
it  is  the  one  thing  needful.  Not  a  vain 
thing,  for  "  it  is  our  life."  Whether  we 
consider  the  nature  of  the  soul,  our  respon- 
sible condition,  the  uncertainty  of  life,  the 


probable  nearness  of  death,  the  solemnities 
of  judgment,  and  the  awful  realities  of  eter- 
nity— religion  is  that  which  especially  con- 
cerneth us.     If  so,  then, 

1.  It  ought  to  he  our  jirsl  concern.  "  Seek 
ye  first  the  kingdom  of  God."  This  is  the 
basis  of  all  happiness  and  security,  ought 
to  be  laid  first  ;  first  in  life,  first  every  day, 
first  in  preference  to  all  other  things. 

2.  It  ought  to  be  our  chief  concern.  Not 
only  first,  but  most  prominent.  Exercising 
our  chief  thoughts,  meeting  our  chief  de- 
sires, influencing  our  chief  actions,  &;c.  It 
must  have  the  ascendency  if  it  is  to  pros- 
per. Religion,  if  at  all  secondary,  will  de- 
cline. As  the  heart  is  one  of  the  chief  vi- 
tal organs  of  the  body,  so  the  affections 
surrendered  to  God,  must  be  chiefly  swayed 
by  his  Spirit  and  grace. 

3.  It  must  he  our  personal  concern. 
Friends  may  do  much  for  our  religious 
comfort  and  welfare,  but  only  when  our 
own  personal  exertions  are  put  forth  ;  none 
can  repent  for  us,  pray  instead  of  us,  medi- 
tate for  us,  enjoy  or  serve  God  for  us.  Re- 
ligion is  essentially  personal,  and  every 
one  must  give  an  account  for  himself  to 
God. 

4.  It  must  he  our  constant  concern.  Re- 
ligion is  not  to  be  impulsive,  but  habitual. 
The  healthy  exercise  of  the  mind  ;  the 
daily  rising  of  the  emotions  to  God.  Per- 
severing obedience  to  the  divine  laws. 
"  Rejoice  evermore,  pray  without  ceasing," 
&c.  Daily  walking  in  the  path  of  duty  ; 
growing  in  the  divine  likeness ;  warring 
the  good  warfare ;  faithful  unto  death  ; 
"  always  abounding  in  the  work  of  the 
Lord,"  &;c.  Stability  and  perseverance 
essential  to  our  salvation.     We  notice, 

II.  That  true  religion  is  the  work 
OF  God's  hands.  Our  concern,  and  God's 
work. 

1.  God  made  all  the  arrangements  ne- 
cessary to  our  heing  religious.  Exercised 
his  compassion — sent  forih  his  Son  to  re- 
deem us — given  the  Holy  Tpirit — com- 
manded the  heralds  of  truth —  pened  a  way 
in  his  providence  for  our  hf  tring  the  gos- 
pel, &c.,  &c. 

2.  Religion  in  the  soul  is  the  direct  pro^ 
duct/071  of  divine  influence.  Are  we  en- 
lightened? "God  who  commanded  the 
light  out  of  darkness,"  &c.  Are  we  con- 
verted? "  He  turned  us  from  darkness," 
&c.  Are  we  regenerated  ?  "  He  hath  be- 
gotten us  again,"  &c.     Are  we  justified  ? 


248 


SKETCHES  OF  SERMONS. 


We  are  "justified  freely  by  his  grace." 
"  His  workmanship,  created  anew  to  good 
works." 

3.  Religion  depends  on  the  communica- 
tions of  his  grace.  Jesus  said,  "  Without 
me  ye  can  do  nothing."  "  He  that  hath  be- 
gun the  good  work  will  carry  it  on,"  &c. 
He  laid  the  foundation,  and  will  bring  on 
the  head  stone.  All  our  comfort  and 
strength,  &c.,  are  from  God.     But  notice, 

III.  True  religion  in  the  best  saints 
IS  yet  imperfect.  "  The  Lord  will  per- 
fect that,"  &c.  Supposing  all  the  graces 
of  religion  in  the  soul,  they  are  only  in  a 
progressive  state  ;  none  perfect.  Who  is 
perfect  in  knowledge  ?  In  faith  ?  In  pa- 
tience ?  In  obedience  both  as  to  matter  and 
manner  ?  In  love  ?  In  resemblance  to 
Jesus  ?  How  true  of  each  and  all,  "  There 
is  yet  very  much  land  to  be  possessed,"  see 
Philippians  iii.  12,  &;c.     We  observe, 

IV.  For  a  consummation  of  religion 
EVERY  true  christian  IS  SOLICITOUS.  They 
know  and  feel  their  imperfections  ;  they 
mourn  and  grieve  ;  they  long  and  desire. 
Now  this  solicitude  is  accompanied  with 
consolation  and  hope  ;  and  this  consolation 
and  hope  rest, 

1.  On  the  divine  engagements.  "The 
Lord  will  perfect,"  &c.  He  has  engaged 
to  do  it.  Given  many  promises.  He  will 
never  leave  nor  forsake  his  people.  He  will 
be  with  them  in  the  waters,  and  in  the  fire. 
"  In  six  troubles,"  &c.  This  consolation 
and  hope  rest, 

2.  On  the  unchanging  mercy  of  God. 
"Thy  mercy,  O  Lord,  endureth,"  &;c. 
God's  engagements  are  all  founded  on  his 
mercy,  and  not  our  worthiness.  The  mercy 
of  the  Lord  is  from  everlasting  to  everlast- 
ing, &c.,  &c.  Now  his  tender  mercies 
are  especially  exercised  towards  his  saints. 
This  consolation  and  hope  rest, 

3.  On  the  unfailing  efficacy  of  prayer. 
Hence  the  prayer,  "  Forsake  not  the  work," 
&c.  "  God  will  be  inquired  of."  All  the 
saints  of  God  have  been  sustained,  &c., 
but  none  without  prayer.  Prayer  is  God's 
ordinance,  and  he  has  ever  honored  it. 
"The  fervent  effectual  prayer  of  the 
righteous  availeth  much."  All  the  saints 
of  the  Most  High  have  been  eminent  for 
prayer  ;  Abraham,  Jacob,  Moses,  David, 
the  apostles,  &c.  All  the  glorified  in 
heaven  can  attest,  that  praying  breath  was 
never  spent  in  vain.     Let  our  subject, 

1.  Lead  to  individual  examination.     Are 


we   concerned    about   true  personal    reli- 
gion ? 

2.  Let  the  subject  cheer  the  servant  of 
God.  "  He  will  perfect,"  &c.  Then 
throw  away  your  fears.  "  His  mercy  en- 
dureth," &c.  Then  exercise  hope  and 
confidence  in  him. 

3.  Let  the  subject  incite  to  devotional  dili- 
gence. The  use  of  God's  appointed  means 
in  the  spirit  of  humble,  continuous  prayer. 


THE   BELIEVER'S   APPROACH  TO  GOD. 

"  Oh  that  I  knew  where  I  might  find  him  !  that 
I  might  come  even  to  his  seat :  I  would  order  my 
cause  before  him,  and  fill  my  mouth  with  argu- 
ments."— Job  xxiii.  3,  4. 

Observe  from  these  words, 

I.  The  place  of  approach  specified. 
"  His  seat." 

II.  The  manner  of  application  adopt- 
ed.    "  I  would  order  my  cause,"  &c. 

III.  The  mode  of  pleading  determined. 
"  I  would  fill  my  mouth,"  &;c. 

I.  The  place  of  approach  specified. 
"  That  I  might  come  even  to  his  seat." 
The  seat  or  throne  of  Jehovah  is  in  the 
heaven  of  heavens,  infinitely  above  the 
seats  of  cherubim  and  seraphim.  We 
should  ever  have  three  views  of  the  seat  of 
Jehovah. 

1.  Its  grandeur.  See  Isaiah  vi.  1-3. 
"  I  saw  also  the  Lord  sitting  upon  a  throne, 
high  and  lifted  up,  and  his  train  filled  the 
temple.  Above  it  stood  the  seraphim ; 
each  one  had  six  wings  ;  with  twain  he 
covered  his  face,  and  with  twain  he  covered 
his  feet,  and  with  twain  he  did  fly.  And 
one  cried  to  another,  and  said,  Holy,  holy, 
holy,  is  the  Lord  of  hosts;  the  whole  earth 
is  full  of  his  glory."  See  also  Ezekiel  i. 
26-28.  "  And  above  the  firmament  that 
was  over  their  heads  was  the  likeness  of  a 
throne,  as  the  appearance  of  a  sapphire 
stone  ;  and  upon  the  likeness  of  the  throne 
was  the  likeness  as  the  appearance  of  a 
man  above  upon  it.  And  I  saw  as  the 
color  of  amber,  as  the  appearance  of  fire 
round  about  within  it,  from  the  appearance 
of  his  loins  even  upward,  and  from  the  ap- 
pearance of  his  loins  even  downward,  I 
saw  as  it  were  the  appearance  of  fire,  and 
it  had  brightness  round  about.  As  the  ap- 
pearance of  the  bow  that  is  in  the  cloud  in 
the  day  of  rain,  so  was  the  appearance  of 
the  brightness  round  about.     This  was  the 


THE  BELIEVER'S  APPROACH  TO  GOD. 


249 


appearance  of  the  likeness  of  the  glory  of 
the  Lord.  And  when  I  saw  it,  I  fell  upon 
my  face,  and  1  heard  a  voice  of  one  that 
spake." 

2.  Its  purity.  God  dwells  in  the  holiest 
of  all ;  the  purity  is  such,  that  the  heavens 
appear  as  if  unclean  before  him.  He  sits 
upon  the  throne  of  his  holiness.  Justice 
and  judgment  are  the  habitation  of  his 
throne.  The  sera|)him  and  cherubim  con- 
tinually cry,  "  Holy,  holy,  holy,"  &c. 
Now  the  grandeur  of  his  seat  might  over- 
whelm us,  and  the  purity  of  it  fill  us  with 
terror  as  guilty  sinners  before  him.  Con- 
sidering the  throne  or  seat  as  such  we  might 
exclaim, 

"  Lord,  what  shall  earth  and  ashes  do  ? 
We  would  adore  our  Maker  too  ; 
From  sin  and  dust  to  thee  we  cry, 
The  Great,  the  Holy,  and  the  High." 

But  there  is  another  feature  connected  with 
the  seat  of  Jehovah,  and  that  is, 

3.  Its  graciousness.  "  It  is  a  throne  of 
grace."  Now  here  we  come  to  God 
through  Jesus  Christ  the  propitiatory. 
Through  the  person  and  work  of  Christ, 
God  can  be  just,  and  yet  the  justifier  of  the 
ungodly.  This  should  never  be  forgotten 
in  prayer.  "  There  is  one  God,"  &c. 
"  We  have  an  advocate,"  &c.  Now  as  a 
throne  of  grace  the  sinner  may  approach, 
the  unworthy  may  draw  near,  obtain  mer- 
cy, and  find  grace  to  help,  &c.  Ob- 
serve, 

II.  The  manner  of  approach  adopted. 
"I  would  order  my  cause,"  &c.  In  pre- 
senting our  cause  before  God,  we  must 
ever  keep  in  view, 

1.  Our  utter  unworthiness.  Job  in  one 
place  confessed  that  he  was  vile.  Should 
we  not  all  feel  thus.  See  the  example  of 
David,  "  Hear  my  prayer,  O  Lord,  give 
ear  to  my  supplications,  in  thy  faithfulness 
answer  me,  and  in  thy  righteousness,  and 
enter  not  into  judgment  with  thy  servant ; 
for  in  thy  sight  shall  no  man  living  be  jus- 
tified." Psalm  cxliii.  1,  2.  We  cannot  be 
too  conscious  of  our  nothingness  and  sinful- 
ness before  God.  In  ordering  our  cause 
we  must  have  respect, 

2.  To  the  spirit  of  true  sincerity.  "  God 
is  a  spirit,"  &c.  Lord,  search  me  and  try 
me,  and  "  see  if  there  be  any  way  of  wick- 
edness in  me,  and  lead  me  in  the  way 
everlasting,"  Psalm  cxxxix.  24.  Then  in 
ordering  our  cause  before  God,  there  must 
be, 

32 


3.  Submission  and  obedience  to  his  will. 
We  may  express  our  darkness,  helplessness, 
and  misery ;  we  may  call  upon  God  to 
hear,  and  help,  and  deliver,  but  after  all 
we  must  lie  in  his  hand,  wait  his  time,  and 
be  satisfied  that  what  he  doth  shall  be  best. 
Notice, 

III.  The  mode  of  pleading  determined. 
"  I  would  fill  my  mouth  with  arguments." 
Now  God  leaves  his  people  to  plead  before 
him.  A  fervent  wrestling  spirit,  he  will 
not,  he  cannot  despise.  Now  there  are 
many  arguments  which  we  may  plead  be- 
fore God. 

1 .  There  is  the  argument  of  his  universal 
goodness.  He  is  good  to  all,  and  his  ten- 
der  mercies,  &c.  He  blesses  all  his  crea- 
tures. He  clothes  the  grass,  and  feeds  the 
ravens,  causes  his  showers  to  fall  upon  the 
ground  of  the  wicked,  &c.  If  so,  how 
much  will  he  bless  his  own  children,  the 
objects  of  his  love  ! 

2.  There  is  the  argument  of  his  engage- 
ments and  promises.  Now  the  engagements 
of  God,  relate  to  the  keeping  of  his  saints  ; 
to  their  preservation.  To  giving  them  all 
needful  good.  That  he  will  hear  all  their 
cries,  deliver  them  from  all  their  enemies, 
supply  all  their  wants,  and  never,  never 
leave  or  forsake  them.  Such  are  powerful 
arguments.  "  Hath  the  Lord  spoken,  and 
shall  he  not  perform  ?  Hath  he  said  it, 
and  will  he  not  bring  it  to  pass  ?" 

3.  There  is  the  argument  of  his  past  lov- 
ing-kindness. Shall  we  not  plead  what  he 
has  done  ?  He  has  been  our  help  from  our 
birth.  He  was  our  benefactor  in  youth,  &c. 
What  has  he  not  done  for  us  ?  How  rich- 
ly, freely  hath  he  blessed  us  !  Now  we 
ought  not  to  forget  his  past  loving-kindness. 
We  should  plead  it  with  gratitude,  and  in- 
fer, believing  from  it,  his  power  and  willing- 
ness to  help  us. 

4.  There  is  the  argument  of  his  work 
toithin  us.  Our  desires  for  his  presence 
and  favor  arise  from  the  motions  of  his 
Spirit  in  our  hearts.  These  longings  are 
his  own  implanting.  He  has  sent  the 
Spirit  of  his  Son  into  our  hearts,  and  this 
Spirit  excites  our  longings  after  him.  "  For 
we  should  know  not  what  to  pray,"  &c. 

5.  There  is  the  argument  of  the  advocacy 
of  his  Son.  Christ  has  died  and  risen  from 
the  dead,  yea,  he  hath  ascended,  and  ever 
lives  to  make  intercession  for  us.  "  We 
have  an  advocate,"  &c.  "  Him  the  Father 
heareth  always." 


250 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1.  Let  me  urge  all  anxious  seekers  of 
Christ  to  go  to  the  seat  of  God.  He  waits 
to  save.     He  is  ready  to  pardon. 

2.  Here  is  the  Christian's  true  resource 
in  time  of  trouble.  Imitate  Job.  Say,  "  O 
that  I  knew  where  I  might  find  him  !" 
Then  go  to  his  seat,  "  Cast  your  burden 
upon  him,"  &c. 

3.  How  truly  wretched  is  a  prayerless 
state  ! 


CHRISTIAN  UNITY  URGED. 

"  Endeavoring  to  keep  the  unity  of  the  Spirit,  in 
the  bond  of  peace." — EphesiansIv.  3. 

Sin  has  not  only  made  man  hostile  to 
God,  but  has  set  one  man  in  battle  array 
against  another.  Shortly  after  Adam  sin- 
ned against  God,  did  his  first-born  slay  his 
brother  ;  and  from  that  period  of  his  foul 
deed  of  hatred  and  blood  to  the  present, 
strife,  and  war,  and  revenge,  have  thrown 
their  deep  shade  over  the  history  of  our 
world.  Sin  in  its  chief  essential  element  is 
discord.  It  divides,  separates,  confuses, 
and  distresses.  Now  those  who  are  con- 
verted are  not  perfectly  freed  from  all  the 
remains  of  the  carnal  mind,  and  therefore 
in  them  are  roots  of  bitterness  which  dis- 
tract the  hearts  of  the  pious,  and  produce 
division  and  disunion  among  the  friends  of 
Jesus.  In  apostolical  times,  we  see  an  in- 
stance of  this  between  the  holy  Paul  and 
Barnabas,  who  were  greatly  imbued  with 
the  Holy  Ghost.  This  existing  spirit  in 
the  visible  church  has  led  to  various 
schemes  for  the  promotion  of  greater  affec- 
tion among  Christians.  Yet  up  to  this  day 
divisions  and  distractions  of  the  church  con- 
tinue. The  only  sure  balm  for  the  healing 
of  these  rancorous  wounds  is  found  in  the 
text,  "Endeavoring  to  keep,"  &c.  Our 
text  refers  to  the  true  principle  of  unity, 
and  to  the  right  method  of  maintaining  it. 
The  text  refers, 

I.    To     THE     TRUE     PRINCIPLE    OF     UNITY. 

"Unity  of  spirit,"  not, 

(1.)  Denominational  unity;  where  the 
members  of  a  sect  are  allied  by  a  certain 
name,  creed,  form  of  worship,  &c.  Which 
of  the  hundreds  of  sects,  like  Aaron's  rod, 
shall  swallow  up  all  the  rest  ?     Not, 

(2.)  By  an  attempted  uniformity.  Be- 
fore this  can  be  effected,  all  minds  must  be 


uniform  ;  all  modes  of  education  ;  all 
books,  and  reading,  and  study.  Variety  is 
the  law  of  the  universe,  and  is  quite  accord- 
ant with  general  unity.  As  the  rays  of 
light  are  formed  of  every  color  of  the  rain- 
bow. As  the  various  stars  all  present  the 
splendor  of  the  firmament.  As  the  various 
gases  combine  in  the  atmosphere  of  life. 
As  the  various  objects  are  all  necessary  to 
form  the  picturesque  of  the  landscape.  As 
the  several  features  are  essential  to  the 
beauty  of  the  countenance.  A  tame  and 
general  uniformity  in  the  church  would  be 
an  anomaly  in  the  universe.     Not, 

(3.)  By  extra  liberal  concessions.  When 
persons  are  willing  to  forego  any  view  of 
truth,  &c.,  for  the  sake  of  visible  harmony. 
Unity,  even  of  the  right  kind,  is  too  dearly 
paid  for  if  purchased  by  the  sacrifice  of  one 
grain  of  truth.  No,  the  principle  of  the 
text  is  unity  of  spirit.  And  this  spirit  is 
the  Spirit  of  the  Lord  Jesus  Christ.  "  If 
any  man  have  not  the  Spirit  of  Christ,"  &;c. 
Now  supposing  all  Christians  to  have  this, 
then  there  must  be  unity  of  spirit.  Color, 
language,  creed,  mode  of  worship,  will  not, 
cannot  prevent  it.  Now  this  unity  of  spirit 
involves, 

1.  True  spiritual  affection.  Love  one  to 
another — love  to  all  saints — love  unfeigned 
— love  that  will  produce  sympathizing  care, 
beneficence,  tenderness,  pity,  and  mutual 
prayer.  Love  in  deed,  and  not  merely  in 
word. 

2.  This  spirit  is  essentially  a  spirit  of 
humility.  Pride  is  the  great  cause  of  con- 
tention. Men  never  can  be  united,  while 
they  stand  on  the  stilts  of  their  own  pre- 
conceived superior  excellency.  The  man 
who  says,  "  I  am  more  righteous  than  thou," 
will  always  say  to  his  brother,  with  the 
same  breath,  "  Stand  off!"  But  if  we  think 
of  ourselves  in  the  spirit  of  Christian  hu- 
mility,  we  shall  be  prostrated  together  in 
the  dust ;  and  thus  before  the  footstool  of 
God's  mercy,  the  spirit  of  unity  will  be 
felt,  and  cherished. 

3.  This  spirit  must  ever  he  a  spirit  of 
kindly  forhearance.  See  verse  2.  How 
often  this  is  urged  on  our  careful  attention, 
Col.  iii.  12,  &c. ;  Rom.  xiii.  1,  &c.  Thus 
only  can  the  spirit  of  Christian  unity  be 
really  promoted.     But  notice, 

II.  The  right  method  of  maintaining 
IT.     Now  this  method  is 

1.  Personal.  We  are  to  "  keep  the 
unity  of  the  Spirit,"  &c.     Every  man  for 


CHRIST'S  PRAYER  FOR  THE  UNITY  OF  THE  CHURCH. 


251 


himself.  Not  legislators  to  do  it,  or  synods, 
or  sects,  but  each  Christian  naust  keep  his 
own  spirit,  and  maintain  that  unity  of  feel- 
ing, that  true  catholicity  of  heart,  which 
will  abhor  distraction  and  division.  This 
method  is  associated  with, 

2.  Decided  effort.  "Endeavoring."  It 
will  not  come  as  a  matter  of  course,  but 
rather  the  opposite  ;  therefore  we  must  en- 
deavor ;  strive  for  it ;  labor  for  it  ;  read 
for  it ;  pray  for  it ;  exhibit  it  whenever  and 
wherever  we  can  do  so.  This  method  is 
identified  in  the  text, 

3.  With  a  pacific  compact.  "  In  the  bond 
of  peace."  We  are  to  consider  ourselves 
and  all  true  Christians,  united  in  holy 
bonds  of  fraternal  amity.  We  are  to  keep 
that  bond  inviolate.  Use  all  methods  for 
the  bond  being  more  close,  and  dear,  and 
strong.  Our  motto  must  be,  "  I  am  for 
peace."  Our  spirit  must  be  that  of  peace. 
We  must  seek  the  wisdom  that  is  peaceable. 
We  must  especially  pray  that  the  heart 
may  be  engarrisoned,  or  kept  by  the  peace 
of  God,  &c. 

APPLICATION. 

1.  A  firm  and  persevering  regard  to 
divine  truth  is  compatible  with  this  spirit. 

2.  A  decided  maintenance  of  the  princi- 
ples of  true  Christian  liberty  alone  can  lay 
a  broad  foundation  for  this  peaceful  unity. 

3.  Legitimate  exertions  for  the  removal 
of  the  corruptions  and  abuses  of  Christian- 
ity, will  not  break  the  Christian  unity, 
however  it  may  affect  the  unity  of  the 
denominations  of  the  universal  church. 
Luther — the  puritans — Wesley — the  Free 
Church  of  Scotland — dissenters  in  their 
present  efforts,  therefore,  are  not  condemn- 
ed by  this  subject. 


CHRIST'S  PRAYER  FOR  THE  UNITY  OF 
THE  CHURCH. 

"  That  they  all  may  be  one,  as  thou,  Father,  art 
in  me,  and  I  in  thee  ;  that  they  also  may  be  one 
in  us,  that  the  world  may  believe  that  thou  hast 
sent  me." — John  xvii.  21. 

Nothing  is  oftener  repeated  than  this, 
"  There  is  only  one  church."  The  Roman 
Catholics  loudly  utter  this  ;  the  church  of 
England  ;  and  the  various  bodies  of  dis- 
senters. It  seems  to  be  a  settled  principle 
amongst  most  Christians  ;  but  then,  each 


sect  arrogates  to  itself  the  exclusive  title  of 
the  one  church,  and  some  do  this  to  the 
exclusion  of  all  other  Christians.  There 
never  was  a  period  when  it  became  Chris- 
tians to  understand  this  subject  more  than 
at  the  present.  Our  subject  leads  us  direct- 
ly to  it.  It  was  the  solemn  prayer  of  the 
blessed  Saviour,  and  reiterated  three  times 
in  the  course  of  his  intercessory  address  to 
the  Father,  verses  11,  21,  22. 

What  is  the  church  of  Christ  ?  The 
great  body  of  believers  scattered  over  the 
face  of  the  world. 

Is  the  church  one  ?  In  one  respect,  in- 
deed, it  is.  All  converted,  renewed  per- 
sons are  members  of  Christ's  spiritual  body ; 
but  in  its  visible  aspect  it  is  divided  and 
torn — church  against  church,  sect  against 
sect,  &c.  This  cannot  be  pleasing  to  God  ; 
it  is  explicitly  opposed  to  Christ's  prayer  ; 
it  weakens  the  influence  of  Christianity  ; 
it  must  ultimately  cease,  and  the  text  will 
eventually  be  accomplished.  Before  we 
enter  upon  our  subject,  we  ask, 

(1.)  When  and  where  did  divisions  com- 
mence ?     At  Corinth  ;   see  1  Cor.  i.  12. 

(2.)  The  cause  of  divisions  ;  1  Cor.  iii.  3. 

(3.)  From  that  day  the  church  of  God 
has  been  the  seat  of  disputation  and  va- 
riance. 

I.  To    W^HAT    EXTENT    IS    UNION    IN    THE 

CHURCH  OF  Christ  possible  ? 

II.  How    MAY    WE    CONTRIBUTE    TO    IT  ? 

And, 

III.  Why  we  should  do  so. 

I.    To    WHAT    EXTENT    IS    UNION    IN    THE 

CHURCH  OF  Christ  possible  ?  Absolute, 
minute,  and  universal  oneness  is,  perhaps, 
impossible  with  imperfect  and  erring  beings; 
but  true  Christians  may  be  united, 

1.  In  spiritual  affections.  Love  is  the 
very  essence  of  religion  ;  one  main  feature 
in  the  child  of  God  ;  an  essential  principle  in 
the  mind  renewed  by  divine  grace.  Surely 
it  is  not  indispensable  that  persons  should  in 
all  particulars  hold  all  our  sentiments  to 
entitle  them  to  our  affection.  The  good 
Samaritan  displayed  kindness  and  gener- 
osity to  the  poor  Jew.  Love  to  the  whole 
family  of  God  is  necessary  to  the  existence 
of  true  religion,  "  By  this  shall  all  men 
know,"  &c.      We  should  be  united, 

2.  In  mutual  supplications.  "  Pray  one 
for  another,"  &c.  This  we  are  to  do  for 
all  men,  but  especially  for  the  family  of 
Christ.     If  in  error,  we  should  seek  for 


252 


SKETCHES  OF  SERMONS. 


their  spiritual  enlightenment ;  if  weak,  for 
their  being  strengthened.  Now,  fervent 
intercession  for  the  whole  church  is  calcu- 
lated to  beget  greatness  of  soul,  and  catho- 
licity of  spirit. 

3.  In  ardent  efforts  for  the  extension  of 
Christ's  cause.  If  Christians  would  forego 
their  jealousies  and  bigoted  animosities  un- 
til the  great  common  foe  were  conquered, 
they  would  have  little  to  do  in  the  end  but 
join  in  the  song  of  triumph.  There  is 
ample  for  all  to  tio.  The  field  is  the  world 
— dark,  besotted,  dreary,  perishing.  Should 
not  all  unite  for  its  salvation  ?  Ignorance, 
skepticism,  profligacy,  stupor,  worldliness, 
&c. 

4.  In  holy  emulation  to  glorify  God. 
Persons  lose  sight  of  this  in  seeking  their 
own  sectarian  purposes.  Few  ask,  "  How 
does  God  view  it  ?"  Will  he  be  pleased  ? 
Will  it  honor  his  word — please  the  blessed 
Spirit — exalt  Christ  ?  Self,  alas  !  has  the 
place  of  God — our  opinions — our  modes  of 
worship,  &c. — our  denominations.  If  God 
were  constantly  before  us,  we  should  not 
be  able  to  see  these  in  a  light  of  such  mag- 
nitude. The  sun  would  render  the  stars 
invisible  ;  the  sea  would  render  the  little 
rivulet  perfectly  insignificant.  All  Chris- 
tians may  unite  to  glorify  God  to  this  ex- 
tent. Without  sacrifice  of  truth,  or  com- 
promise of  principle,  all  thus  may  be  one. 
We  ask, 

II.  How  MAY  WE  CONTRIBUTE  TO  THIS 
UNITY    OF    THE    CHRISTIAN    CHURCH  1 

1.  By  cherishing  the  SpiriCs  holy  influ- 
ence. His  motions  tend  to  unity.  He  heals  ; 
he  binds  up  ;  he  harmonizes.  We  cannot 
drink  deeply  of  this  stream  without  there 
springing  up  the  same  spirit  of  love  and 
unity. 

2.  By  setting  the  example  of  Christ  before 
us.  Of  him  it  is  said,  "  He  pleased  not 
himself."  How  we  should  remember  his 
numerous  exhortations  to  humility  and  con- 
descension, "  Whoso  will  be  greatest  must 
be  as  a  little  child,"  see  also  John  xiii.  14. 

3.  By  using  always  purity  of  speech.  Not 
using  sectarian  language  ;  not  the  garbled 
expressions  of  this  or  that  denomination. 
Many  may  be  known  by  their  prayers — by 
their  modes  of  conversation.  In  Christ's 
kingdom  there  is  only  one  language — the 
language  of  pure  revelation  ;  and  this 
ought  to  be  so  spoken,  that  none  should 
know  what  meeting  we  attend,  or  what  sec- 
tarian name  we  bear ;  and  in  the  latter 


days  there  will  not  be  three  hundred  reli- 
gious dialects  as  there  are  now.  Human 
phraseology  has  done  much  to  make  divi- 
sions, and  more  to  keep  them  up.  To  this, 
I  add, 

4.  Let  us  treat  all  Christians  with  candor 
and  respect.  Let  us  excel  in  courtesy. 
While  we  honor  all  men,  let  us  especially 
honor  the  friends  of  Jesus  everywhere,  and 
on  every  occasion.     We  ask, 

III.  Why  we  should  labor  for  the 
UNITY  OF  the  Christian  church  ? 

1.  Because  it  is  the  will  of  God.  This 
ought  to  suffice.  What  parent  does  not 
love  this  in  his  family  ?  God  much  more 
in  his  church. 

2.  Christ  prays  for  it.  It  is  one  of  the 
desires  of  the  soul  of  the  Saviour.  He 
travails  for  this,  and  without  it  will  not  be 
satisfied. 

3.  It  tcill  tend  to  our  strength  and  comfort. 
"  Union  is  strength."  It  is  more,  it  is  com- 
fort ;  it  is  the  luxury  of  enjoyment. 

4.  Tlie  ivorld's  condition  demands  it. 
"  That  they  all,"  &c.  A  divided  church 
cannot  convert  the  world.  We  must  be 
united  before  we  conquer  ;  then,  and  then 
only,  we  shall  prevail.  We  shall  not  si- 
lence the  infidel,  or  assist  the  doubter,  until 
we  are  united  ourselves. 

application. 

1.  The  condition  of  the  church  is  calcu- 
lated to  Jill  us  with  grief.  Weeping  and 
sorrow  might  well  fill  our  souls.  The 
church  of  Rome — Puseyism,  &c. 

2.  This  unity  must  he  personal.  Associ- 
ations, &c.,  can  do  little. 

3.  Let  us  think  of  the  unity  of  heaven.  No 
discord  there :  there  all  are  one,  &c. 


THANKFULNESS. 

•'  And  be  ye  thankful." — Colossians  iii.  15. 

We  ask, 

I.  What  is  included  in  thankfulness? 

1.  A  right  appreciation  of  the  benefits  God 
confers.  Think  of  his  dignity,  and  of  our 
unworthiness. 

2.  A  sincere  value  of  the  blessings  be- 
stowed. Every  gift  of  God  should  be 
prized. 

3.  Fervent  acknowledgment  to  God  for 
his  goodness  to  us.  The  heart  must  move 
the  tongue,  "  Open  thou  my  lips,"   &c. 


JEHOVAH'S  DESIGN  WITH  RESPECT  TO  HIS  PEOPLE, 


253 


rhe  tongue  never  so  truly  well  employed 
lis  in  blessing  God. 

i  4.  Affectionate  obedience  to  God  for  his 
benefits.  "What  shall  I  render?"  &c. 
Be  asks  our  hearts  and  lives. 

II.  On  what  grounds  should  we  be 

JTHANKFUL  1 

1.  Our  relation  to  Deity.     His  creatures 
his  dependents — his  children. 

2.  The  mercies  bestowed.  Temporal  and 
spiritual.  Life — preservation — privileges 
i— redemption,  &c.     What  are, 

III.  The  considerations  that  should 

XCITE  to  this  duty  ? 

1.  Its  reasonableness.  All  creatures 
lave  some  mode  of  expressing  their  delight. 
Harmony  of  the  spheres ;  birds  of  the  air, 
he. ;  fields,  rivers,  winds,  &c.  ;  especially 
Superior  beings — seraphim,  &c. 

2.  Its  pleasurableness.  Some  duties 
painful;  self-denial,  &c.  This  luxurious  ; 
pssence  of  joy — light  of  the  soul,  &c. 

j  3.  Its  projltahlencss.  Health  of  the  soul. 
}[t  gives  vigor — pleases  God,  &;c. 

4.  Its  durableness.  The  very  atmosphere 
Df  heaven.     Will  endure  forever  and  ever. 


JEHOVAH'S  DESIGN  WITH  RESPECT  TO 
HIS  PEOPLE. 

"This  people  have  I  formed  for  myself;  they 
shall  show  forth  my  praise." — Isafah  xliil.  21. 

The  text  refers  to  the  seed  of  Jacob,  the 
jliteral  house  of  Israel.  You  are  well 
laware  how  obviously  it  is  true  in  refer, 
ience  to  that  nation.  God  resolved  to 
[deposite  his  truth  and  worship  with  one  spe- 
icial  people.  Accordingly,  he  called  Abra- 
iham  to  be  the  father  of  this  nation,  and  he 
gave  him  many  great  and  glorious  promises, 
;and  formed  his  seed  into  a  people  for  him- 
jself,  that  they  might  show  forth,  &c.  ;  and 
ias  a  nation,  they  did  show  forth,  &c.     In 

their  laws,  in  their  worship,  in  their  deliv- 
lerances,  &c.,  they  did  show  forth  the 
ipraises  of  God.  But  on  account  of  their 
(apostacy  God  excluded  them  from  their 
idistinctive  place  as  his  elect,  and  diffused 
I  his  goodness  to  the  nations  of  the  Gentiles. 

Thus  the  apostle  speaks,  Rom.  xi.  17,  20  ; 

the  church  of  Christ  now  enjoys  the  appel- 
lation of  "  The  people  of  God."     Whether 

Jews  or  Gentiles,  or  both,  to  them  the  text 

will  appropriately  apply,  "  This  people," 
i&c. 


I.  The  people  referred  to.  That  is, 
the  people  of  God,  sometimes  called  saints, 
the  righteous,  the  servants  of  God,  the  chil- 
dren  of  God,  &;c.  Now  of  this  people  we 
notice, 

1 .  They  are  a  saved  people.  Not  only 
redeemed,  but  saved.  Christ  is  the  "  Sav- 
iour  of  all  men,  but  especially  of  them," 
&c.  The  apostle  says,  "  By  grace  are  ye 
saved,"  &c.  Not  shall  be,  &c.,  but  are, 
&c.,  see  Titus  iii.  5  ;  1  Cor.  i.  18.  They 
have  felt  the  efficacy  of  divine  grace  ;  tast- 
ed and  handled  the  things,  &c.  ;  have  been 
delivered  from  the  wrath  to  come  ;  justi- 
fied, renewed,  adopted,  and  sanctified,  &c. ; 
saved  from  sin  to  righteousness,  from  dark- 
ness and  sin  into  the  knowledge,  favor,  love, 
and  image  of  God. 

2.  They  are  a  peculiar  people.  So  they 
are  described  by  the  apostle.  Not  like  oth- 
ers,  they  are  not  of  the  world,  unlike  the 
world,  they  are  only  pilgrims  and  sojourn- 
ers. Hence  their  manners  and  customs, 
their  costume  and  speech,  their  spirit  and 
temper,  their  conduct  and  pursuits,  are  all 
peculiar  to  themselves  ;  it  must  be  so,  it 
ought  to  be  so,  the  opposite  would  be  evil, 
&c.     Now  in  addition  to  this, 

3.  They  are  a  distinct  people.  There  are 
many  peculiar  people  in  the  world,  who  are 
yet  of  the  world.  But  this  people  are  dis- 
tinct and  separate.  A  people  in  the  world, 
but  unconnected  in  heart,  in  life,  in  con- 
versation, in  profession.  Christ's  army  in 
a  world  which  is  in  arms  against  him  ; 
Christ's  vineyard  in  the  waste-howling  de- 
sert, &c. ;  Christ's  disciples  following  his 
steps,  &;c.  ;  crucified  to  the  world,  &c. 
Notice, 

II.  The  formation  specified.  "  This 
people  have  I  formed,"  &c.     Consider, 

1.  The  nature  of  this  formation.  Formed 
into  a  "  people."  God  did  not  intend  be- 
lievers to  be  isolated  beings,  he  designed 
they  should  be  collected,  united,  a  people. 
Hence  they  are  likened  to  a  family,  flock, 
company  of  travellers,  congregation  or 
church,  city,  nation.  Only  in  this  way  can 
they  exercise  their  graces,  &c. ;  exhibit 
Christianity  in  its  social  influences,  and  ex- 
tend it  in  the  world.  Beautifully  likened 
to  the  human  body  ;  1  Cor.  xii.  14,  20. 
Observe, 

2.  The  Author  of  this  formation.  "  I 
have  formed,"  &c.  It  is  divine,  it  is  of 
God.  The  church  is  God's  husbandry, 
God's  building ;  he  gives  the  same  Spirit 


254 


SKETCHES  OF  SERMONS. 


to  all,  but  a  diversity  of  operation,  that 
each  may  add  to  the  comfort  and  prosperity 
of  the  whole.  Hence  the  term,  "  The 
church  of  God."  God's  collecting,  call- 
ing, saving,  uniting,  keeping,  &c.  Notice, 
III.  The  end  contemplated  in  this 
FORMATION.  "  For  myself,"  &c.  God  is 
the  first  cause,  and  the  great  end  of  all 
things.  He  could  have  existed  alone,  but 
it  pleased  him  to  form  the  universe,  &c., 
he  made  all  things  for  himself,  &c.  Now 
he  has  formed  the  church  especially  for 
himself.  It  is  called  his  rest — his  dwell- 
ing— his  delight ;  and  he  designs  that  they 
"should  show  forth,"  &c.      They  do  this, 

1.  By  exh/bil.ivgthe  effects  of  his  gracious 
operations.  They  are  internally  different, 
but  this  cannot  be  seen  except  by  God,  but 
its  effects  are  seen,  the  fruit  is  different. 
"  What  fruit  ?"  &c.  "  But  now  being 
made  free,"  &c.  "  Took  knowledge,"  &c". 
The  sick  whole,"the  lepers  are  now  cleansed, 
curse  a  blessing,  the  dead  alive,  &c. — 
"  They  show  forth,"  &c. 

2.  By  lahoring  to  diffuse  his  glory.  They 
live  and  act  for  this,  pray  for  it,  &c.  "  Let 
the  whole  earth,"  &c.  They  seek  the 
glory  of  God,  in  heart  and  life  identified 
with  it,  &c. 

3.  By  pious  resignation  to  the  divine  ap- 
pointments. Happy  in  affliction,  calm  in 
peril,  peaceful  in  death.  See  how  Job  glo- 
rified God  ;  see  the  apostles  and  first  Chris- 
tians ;  see  every  poor,  and  sorrowful,  and 
dying  Christian. 

application. 

1.  Of  what  people  are  you  persojially  a 
part  ?  of  the  loorld  or  the  church  ? 

2.  Let  the  people  of  God  think  of  their 
high  vocation,  and  the  end  of  religion,  "  To 
show  forth,"  (^c. 

3.  God  will  be  glorified  in  the  punishment 
of  the  finally  impenitent. 


ZION'S  FUTURE  PROSPERITY. 

A  MISSIONARY  SKETCH. 

"  For  Zion's  sake  will  I  not  hold  my  peace,  and 
for  Jerusalem's  sake  I  will  not  rest,  until  the  right- 
eousness thereof  go  forth  as  brightness,  and  the 
salvation  thereof  as  a  lamp  that  burneth." — Isaiah 
Ixii.  1. 

It  is  not  quite  clear  whether  the  prophet 
is  speaking  in  the  text  in  his  own  name,  or 
in  the  name  of  Jesus,  the  true  Messiah  and  I  serve, 


Head  of  his  church.  We  rather  view  the 
text,  however,  as  that  of  Isaiah,  whose 
heart  burned  with  holy  zeal  for  the  en- 
largement of  the  church,  and  the  diffusion 
of  the  divine  glory.  But  the  sentiments 
uttered  are  truly  worthy  of  all  the  servants 
of  Jehovah,  in  every  age  of  the  world. 
Every  faithful  minister  of  Christ  will  ear- 
nestly appropriate  the  language  of  the 
prophet  as  his  own,  and  exclaim,  "  For  Zi- 
on's  sake,"  &c.  We  would  further  ask, 
why  should  not  the  text  be  expressive  of 
the  feelings  of  every  Christian  ?  All  who 
have  tasted  that  the  Lord  is  gracious — all 
who  are  identified  with  the  progress  of  di- 
vine truth,  and  feel  compassion  for  death- 
less souls,  may  well  utter,  with  deepest 
emotion,  the  sentiment  of  the  text,  "  For 
Zion's  sake,"  &c.  In  this  last  and  most 
extensive  sense,  we  shall  view  this  beau- 
tiful passage  on  this  occasion.     Observe, 

I.    The    LIMITED    AND  OBSCURE  CONDITION 

OF  THE  CHURCH  IMPLIED.  By  Zion  and 
Jerusalem,  we  understand  the  spiritual 
church  and  kingdom  of  God.  The  figures 
of  the  text  involve  the  idea,  that  this  church 
requires  extension  and  additional  glory. 
Now,  what  is  the  true  state  of  the  church 
of  God,  even  in  this  late  era  of  the  world's 
history  ?  We  fear  that  the  true  church  of 
Christ  in  all  lands,  including  the  professors 
of  all  Christian  denominations,  would  not 
be  more  than  twenty  millions,  and  probably 
not  so  many.  Of  course,  I  do  not  reckon 
all  the  nominal  Christians  of  the  world. 
Of  Mahommedans,  there  are  about  160 
millions;  of  Jews,  nine  or  ten  millions; 
and  700  or  800  millions  of  benighted,  per- 
ishing pagans  ;  while  regions  of  the  earth 
are  yet  dreary,  sterile,  and  the  very  re- 
gions of  death.  Even  in  Europe,  there  are 
vast  masses  with  only  the  flickering  light 
of  papal  superstition,  or  the  equally  dim 
and  sickly  rays  of  the  Greek  church.  Two 
thousand  five  hundred  years  have  trans- 
pired since  Isaiah  penned  the  text,  and  yet 
what  extensive  domains  of  darkness  and 
wo  are  still  lying  in  the  hands  of  the  wick- 
ed one.  Satan  is  yet  the  prince  of  this 
world.  How  circumscribed  the  church  of 
God  !  How  little  is  yet  known  of  her  spi- 
ritual power  and  glory !  Even  in  the 
countries  of  her  greatest  prosperity,  the 
majority  of  the  people  are  at  variance  with 
her  holy  principles,  and  strangers  to  the 
felicity   and   blessings   she   confers.     Ob- 


ZION'S  FUTURE  PROSPERITY. 


255 


j  II.  The  truly  noblk  spirit  averred. 
j  "I  will  not  hold  my  peace."  &c.  "  I  will 
•not  rest."  Here  silence,  and  indolent  in- 
activity are  disavowed.  How,  then,  can 
!  we  speak  and  act  for  the  extension  of  the 
I  righteousness  and  salvation  of  the  gospel 
economy  ? 

1.  The  Christian  minister   can  speak  in 
\  the  exercise  of  his  pitblic  duties.     One  part 

of  our  public  work  is  to  present  to  you  the 

J  prophecies   which  relate  to  the  travail  of 

Christ's  soul,    and   the  subjugation   of  the 

:  world  to  his  cross.     His  office  is  included 

1  in  that  commission  which  commanded  the 

preaching  of  the  gospel  to  every  creature. 

'  It  devolves  upon   him,  therefore,  to  keep 

this  subject  in  view  ;  to  dwell  upon  it  in  his 

ministrations  ;  to  unite  the  friends  of  Jesus 

in   this    great  work.      While   he  preaches 

and   teaches  Christ  to   those  at   home,  he 

must  ever  remember  the  perishing  millions 

abroad. 

2.  Sabbath  school  teachers  should  impress 
this  on  the  children  of  their  charge.  The 
minister  must  act  upon  the  generation  that 
now  is  ;  the  Sunday  school  teacher  on  the 
generation  rising  up — on  those  who  are  to 
be  the  pastors,  deacons,  and  members  of  the 
church  in  the  succeeding  generation.  The 
Sabbath  school  must  be  the  nursery  of  the 
missionary  spirit.  It  has  already  sent 
scores  into  the  missionary  field  ;  and  if 
well  indoctrinated  in  the  truths  of  universal 
philanthropy,  it  will  be  the  army  of  reserve 
for  extending  the  hallowed  crusade  of 
mercy  and  grace  through  the  world. 

3.  Parents  should  also  train  up  their 
families  in  the  missionary  spirit.  It  should 
form  a  part  of  household  conversation  ;  the 
condition,  misery,  and  claims  of  the  heathen 
should  be  early  instilled  into  the  mind  of 
the  young  and  rising  generation  ;  informa- 
tion from  time  to  time  should  be  imparted  ; 
their  pity  elicited,  their  compassion  drawn 
forth,  their  generosity  excited.  Thus 
every  Christian  family,  in  its  social  cha- 
racter, should  be  enlisted  on  the  side  of 
missions. 

4.  All  Christians  should  speak  with  God 
in  prayer.  In  the  short  epitome  of  prayer 
left  us  by  Christ,  two  petitions  directly  bear 
upon  it :  "  Thy  kingdom  come,"  &c.  It 
was  predicted  that  the  Redeemer's  glory 
should  engage  the  petitions  of  his  pious 
followers.  "  Prayer  shall  be  made  for  him 
continually."  Now,  our  prayers  should 
often    embrace   this   great  subject.      We 


should  plead,  and  supplicate,  and  wrestle 
with  God  ;  we  should  press  our  suit,  urge 
our  requests,  &c.  ;  be  intent,  and  earnest, 
and  believing.  We  should  remember  what 
promises  we  have  to  plead — what  reasons 
to  incite  us — what  instances  of  success  to 
cheer  us  ;  especially  we  should  remember, 
how  in  our  prayers  we  are  one  with  God. 
His  covenant,  his  engagement,  both  to 
Christ  and  his  church,  are  most  specific  on 
this  subject.  Therefore  he  will  hear  and 
approve  of  our  intercessions.  But  earnest 
prayer  to  God, 

5.  Must  be  followed  with  corresponding 
activity.  "  I  will  not  rest."  God  will  not 
convert  the  world  by  miracle,  nor  by  the 
abstract  influences  of  the  Holy  Spirit,  but 
by  the  means  which  he  connected  with  his 
kingdom  at  the  beginning.  "  This  gospel 
of  the  kingdom,"  &c.  By  the  diffusion  of 
the  truth,  «Ssc.  Did  all  the  followers  of 
Christ  speak  and  pray  only,  it  would  neces- 
sarily be  inefficient.  Besides,  without  cor- 
responding effort,  it  would  be  hypocrisy 
towards  God,  and  a  mockery  of  the  heathen. 
Men  must  go  into  these  dreary  regions  of 
the  world  ;  then  they  must  be  sent  and  sup- 
ported ;  they  must  have  Bibles,  and  tracts, 
and  schools  ;  then  the  church  at  home 
must  be  active  and  liberal.  "If they  de- 
scend into  the  mine,"  as  Carey  said,  "  those 
at  home  must  hold  the  rope."  If  they  go 
forth  in  the  war,  we  must  provide  the  am- 
munition ;  and  those  who  do  not  this  ought 
never  to  speak  or  pray  about  Christian  mis- 
sions— of  course  I  mean  if  they  have  the 
least  ability  to  help.     Notice, 

III.  The  reasons  on  which  the  mag- 
nanimous resolve  of  the  text  is  ground- 
ed. "  For  Zion's  sake."  "  For  Jerusa- 
lem's sake."  There  are  several  reasons 
implied  in  the  one  avowed. 

1 .  For  ike  sake  of  the  God  of  Zion.  That 
his  glory  may  fill  the  whole  earth  ;  his 
name  be  everywhere  adored,  his  laws 
obeyed,  and  a  revenue  of  praise  from  all 
his  creatures  be  presented. 

2.  For  the  sake  of  the  King  of  Zion.  He 
has  given  Christ  to  be  "  Head  over  all 
things  to  his  church."  Christ  is  set  as 
God's  holy  king  in  Zion.  Now,  the  sor- 
rows and  sufferings  of  Christ  were  to  be 
rewarded  by  universal  empire  ;  see  Isaiah 
liii.  10,  11,  "  And  I,  if  I  be  lifted  up." 
Love  to  Christ,  and  sympathy  with  him, 
should  excite  us  to  say,  "  For  Zion's  sake," 
&c. 


256 


SKETCHES  OF  SERMONS. 


3.  For  the  sake  of  the  church  itself. 
When  the  visions  of  prophecy  are  realized, 
then  will  be  the  jubilee  of  the  church — her 
consummated  glory — her  final  triumph. 
Do  we  not  desire  this  ?  long  for  it  ?  Has 
not  the  church  been  a  peculiar  blessing  to 
us  and  our  families  ?  Should  not  gratitude, 
therefore,  influence  us  ?  If  not,  let  love 
of  self  do  it ;  for  the  prosperity  of  Christ's 
lungdom  involves  in  it  our  prosperity.  We 
cannot  speak,  and  labor,  and  give  to  the 
cause,  without  deriving  incalculable  bless- 
ings to  our  own  souls. 

APPLICATION. 

Address, 

1.  Those  whose  spirits  harmonize  with  the 
prophet  of  old.  Who  feel  the  emotions,  and 
express  their  desires  and  resolutions  as 
he  did. 

2.  Those  zvho  are  not  acting  in  concert 
with  the  text  are  so  far  at  variance  with  the 
Redeemer. 

3.  The  claims  of  missions  are  loud  and 
comprehensive  at  the  present  period.  We 
live  in  the  last  times  ;  our  facilities  are 
numerous;  the  openings  of  providence  sig- 
nally striking  and  wide.  Let  us  not 
slumber,  then,  when  the  day  is  breaking, 
when  the  momentous  triumphs  of  the  cross 
must  be  close  at  hand,  &c. 

4.  I  might  refer  largely,  and  last  of  all 
— To  the  truly  miserable  and  pitiable  condi- 
tion of  the  heathen. 


JOY  IN  SORROW. 

"As  sorrowful,  yet  always  rejoicing." — 2  Corin- 
thians vi.  10. 

The  text,  and  the  whole  paragraph,  refer 
to  the  apostles,  and  the  first  preachers  of 
the  gospel.  In  it  we  see  the  toil,  and  suf- 
fering, and  peril  to  which  the  ambassadors 
of  Jesus  were  first  exposed.  Several  por- 
tions of  the  passage  are  presented  in  the 
way  of  paradox,  &c.,  see  verse  9,  &z,c.  The 
text  is  equally  applicable  to  all  the  disciples 
of  Christ,  in  every  age  of  the  world.  Of 
all  such  it  may  be  said,  "As  sorrowful," 
&c.  Let  us  look  at  several  particulars  in 
which  the  text  is  especially  exemplified. 
It  is  true, 

1.  In  respect  to  the  adverse  and  af- 
flictive SCENES  OF  LIFE.  This  world  to 
the  Christian  is  a  valley  of  tears — a  howl- 


ing w^ilderness — a  stormy  ocean  ;  many 
things  to  disappoint  and  try  the  Christian. 
The  ordinary  troubles  of  life,  in  which  they 
share  with  their  fellow-men  ;  peculiar  af- 
flictions to  which  they  are  liable  as  Chris- 
tians. Now  these  are  many.  "  Many  are 
the  afflictions  of  the  righteous."  "  It  is 
through  much  tribulation,"  &c.  These 
often  involve  the  friends  of  Jesus  in  sorrow 
— often  cast  down  and  dispirited  on  account 
of  the  way  ;  but  in  these  there  is  cause  for 
constant  rejoicing. 

(1.)  Their  afl!lictions  are  limited  andlight, 

(2.)  Their  enjoyments  numberless. 

(3.)  Their  support  constant  and  efficient. 

(4.)  Their  trials  salutary  and  useful. 

(5.)  Prospect  of  a  world  where  they 
shall  be  for  ever  unknown. 

"  When  I  can  read  my  title  clear,"  &c. 

II.  Often  sorrovv^ful   on  account   of 

THEIR  own  IMPERFECTIONS  AND   INFIRMITIES 

AS  Christians.  So  little  light ;  so  little 
confidence ;  such  a  wavering  hope ;  so 
little  strength  ;  so  often  turned  aside  from 
the  path  of  duty  ;  so  listless  in  devotion  ; 
so  unfruitful,  &c.  Now  these  are  real 
causes  of  sorrow  to  the  sincere  Christian, 
But  even  here  there  are  reasons  for  always 
rejoicing. 

(1.)  That  there  is  the  least  genuine 
grace. 

(2.)  That  God  is  so  condescending  and 
tender.  "  As  a  Father,"  &c.  "  He  know- 
eth,"  &c. 

(3.)  That  Christ  sympathizes  and  inter- 
cedes for  us. 

"  He  knows  what  sore  temptations  mean, 
For  he  has  felt  the  same." 

(4.)  That  there  are  provisions  of  grace 
to  meet  all  our  need. 

(5.)  That  there  is  a  fountain  always 
opened,  and  the  promise,  "If  we  confess," 
&c. 

III.  Often  sorrowful,  when  antici- 
pating   THE     SOLEMNITIES     OF     DEATH    AND 

JUDGMENT.  The  Christian  recognises  his 
stewardship,  &c.  He  knows  he  must  die, 
and  give  an  account.  When  his  Lord 
calleth,  he  will  have  to  surrender  it  up. 
There  is,  too,  the  act  of  dying,  and  the 
reality  of  judgment.  Feeling  his  unprofit- 
ableness he  dreads,  and  perhaps  almost 
despairs  ;  fears  the  ordeal  and  the  issue. 
But  we  should  always  rejoice,  for, 

(1.)  Dying  grace  is  pledged  ;  and  never 


HEAVEN  UPON  EARTH. 


257 


has  the  pledge  been  broken,  and  the  soul 
deserted. 

(2.)  Death  is  a  conquered  servant,  not  a 
reigning  tyrant. 

(3.)  The  Judge  is  our  brother  and  our 
friend.  Reverse  the  text.  Sinners  rejoice, 
and  yet  are  really  sorrowful. 

IV.  Often  sorrowful  on  account  of 
OUR  CONNECTIONS  IN  LIFE.  Those  who  have 
tasted  of  the  grace  of  God  cannot  be  indif- 
ferent to  their  relatives  and  friends.  So 
far  from  this,  they  long  and  pray  for  their 
salvation.  How  often  they  see  no  hope  of 
their  desires  being  granted  !  Perhaps  ene- 
mies, mockers,  or  careless,  &c.  ;  entirely 
indifferent.  Now  this  is  a  cause  of  sor- 
row. Yet  there  are  some  grounds  of  re- 
joicing : — 

(1.)  We  are  only  responsible  for  the  use 
of  means. 

(2.)  While  mercies  and  privileges  are 
continued  there  is  hope. 

(3.)  All  our  friends  and  kindred  are  not 
in  this  state. 

V.  Often  sorrowful  in  reference  to 
THE  CHURCH  OF  Christ.  So  little  real, 
abiding  good  effected  ;  so  many  only  have 
a  name  ;  so  many  very  occasional  in  re- 
gard to  the  means,  «fec.  ;  so  many  not 
using  their  energies  for  the  weal  of  sinners  ; 
so  many  who  go  back  ;  so  few  full  of  hope, 
and  faith,  and  zeal,  and  good  works.  Yet 
here  we  may  also  rejoice  that, 

(1.)  There  are  some  who  do  honor  to 
religion  ;  who  love  the  ordinances ;  who 
are  full  of  love  and  the  Holy  Ghost ;  who 
are  ripening  for  a  better  world. 

(2.)  Some  who  are  useful,  and  consis- 
tent, and  persevering. 

(3.)  That  the  Lord  is  very  good  to  his 
people,  and  fills  his  poor  unworthy  ser- 
vants with  all  needful  good,  &c.  ;  and  that 
he  will  not  cast  them  off,  nor  forsake,  for 
his  name's  sake. 

VI.  Often  sorrowing  on  account  of 

THE     WORLD — THOSE     WHO     ARE     WITHOUT. 

Whose  eyes  are  grieved  for  the  transgres- 
sors ;  whose  eyes  weep,  because  men  keep 
not  God's  law.  "  Oh  !  that  the  wickedness 
of  the  wicked,"  &c.  Yet,  we  rejoice  to 
see  so  many  blessed  institutions  for  the 
young,  for  the  poor,  for  the  ignorant,  for 
benighted  neighborhoods,  for  the  intempe- 
rate, &c.  ;  and  that  some  good  is  done, 
some  are  converted,  &:c.  One  such  in- 
stance is  precious  beyond  the  value  of  the 
world. 

33 


APPLICATION. 

1.  Learn  the  mixed  state  of  the  present 
world.  Light  and  darkness,  joy  and  fear, 
&c. 

2.  Seek  supremely  a  better  world. 

3.  Look  for  the  mercy  of  God.  "  Be  dili- 
gent," &c. 


HEAVEN  UPON  EARTH. 

"  As  the  days  of  heaven  upon  earth." — Dkut. 
xi.  21. 

Wk  often  speak  of  heaven  ;  the  way  to 
it  is  by  evangelical  obedience  to  God's 
word.  Often  we  desire  heaven  :  we  need 
not  wait  till  we  die  to  enjoy  it,  we  may  have 
heaven  now,  heaven  in  our  hearts. 

"  The  men  of  grace  have  found, 
Glory  begun  below  ; 
Celestial  fruit  on  earthly  ground, 
From  faith  and  hope  may  grow." 

Let  me  call  your  attention, 

I.    To    THE    LITERAL  REALIZATION  OF  THE 

TEXT.  •'  The  days  of  heaven  upon  earth" 
were  enjoyed  by  our  first  parents  in  Eden. 
Paradise  was  a  striking  type  of  heaven. 
So  heaven  is  called,  and  we  read  of  its 
streams,  and  of  its  tree  of  life. 

1 .  Paradise  loas  the  region  of  purity,  and 
so  is  heaven.  It  is  the  holy  city.  Nothing 
that  defileth  can  enter  into  it. 

2.  Paradise  was  the  abode  of  honor  and 
dignity,  and  such  is  heaven.  All  there  are 
ennobled,  dignified.  Possess  dominion,  glo- 
ry, and  honor. 

3.  Paradise  was  the  scene  of  happy  com- 
munion,  and  such  is  heaven.  Angels,  and 
God  himself  conversed  and  held  intercourse 
with  our  first  parents,  and  saints  and  angels 
have  one  blest  and  endless  communion  in 
heaven. 

4.  Paradise  was  the  seat  of  delightful 
pleasures,  and  such  is  heaven.  There  are 
the  rivers  of  pleasure.  Oceans  of  delight. 
Fulness  of  joys,  and  pleasures  for  evermore. 
Paradise  indeed  was  strikingly  typical  of 
the  heavenly  world.  Let  me  now  call 
your  attention, 

II.    To    THE     SPIRITUAL     REALIZATION    OF 

THE  TEXT.  Now  this  is  cnjoycd  by  the 
members  of  Christ's  mystical  and  spiritual 
church.     Observe, 

(L)  The  gospel  dispensation  is  called 
the  kingdom,  or  reign  of  heaven.     "  Re- 


258 


SKETCHES  OF  SERMONS. 


pent  ye,"  &c.  Thus  he  says  the  kingdom 
of  heaven  suffereth  violence,  and  the  vio- 
lent take  it  by  force.  To  Peter  he  said, 
"  I  will  give  to  thee  the  keys  of  the  king- 
dom of  heaven."     Observe, 

(2.)  The  description  given  of  the  gospel 
church,  as  contrasted  with  the  old  dispen- 
sation, is  exceedingly  interesting  and  ap- 
propriate, Heb.  xii.  18-24.  Now  it  is  in 
the  true  spiritual  church  of  Christ,  that  we 
have  the  days  of  heaven  upon  earth. 

1 .  We  have  a  heavenly  king.  He  came 
down  from  heaven.  He  is  Lord  of  heaven. 
The  light  and  glory  of  heaven.  Is  wor- 
shipped and  adored  by  all  the  hosts,  &c. 

2.  We  have  heavenly  blessings.  The 
calling  is  called  a  heavenly  calling,  Heb. 
iii.  1.  "Heavenly  gifts,"  Heb.  vi.  4. 
"  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  pla- 
ces in  Christ,"  Eph.  i.  3. 

(1.)  Divine  peace  is  the  peace  of  heaven  ; 
and  this  peace  Christ  gives  to  all  his  disci- 
ples. "  My  peace  I  give,"  &;c.  "  The 
peace  of  God,"  &c. 

(2.)  Our  joys  are  heavenly.  "Whom 
having  not  seen,  ye  love  ;  in  whom,  though 
now  ye  see  him  not,  yet  believing,  ye  re- 
joice with  joy  unspeakable  and  full  of  glo- 
ry."   1  Peter  i.  8. 

(3.)  All  our  supplies  are  heavenly. 
"  Every  good  gift,  and  every  perfect  gift  is 
from  above,  and  cometh  down  from  the 
Father  of  lights,  with  whom  is  no  variable- 
ness, neither  shadow  of  turning,"  James  i. 
17.  All  the  holy  influences  of  the  Spirit 
■descend  from  heaven.  Our  bread  is  from 
heaven,  and  the  streams  of  which  we 
drink  flow  from  between  the  throne  of  God 
and  the  Lamb. 

3.  We  have  heavenly  communion.  Every 
exercise  connected  with  Christian  fellow- 
ship is  heavenly. 

(1.)  Prayer  is  the  united  flame  of  devo- 
tion ascending  to  heaven. 

(2.)  Praise  is  the  grateful  incense  arising 
and  mingling  with  the  ascriptions  of  the 
heavenly  hosts. 

(3.)  At  Christ's  table  we  feed  upon  the 
bread  of  heaven,  and  eat  together  of  the 
true  manna  which  descends  from  heaven. 
How  appropriate  the  lines  of  the  poet. 

"  Happy  the  souls  to  Jesus  join'd, 
And  saved  by  grace  alone  ; 
Walking  in  all  his  ways,  they  find 
Their  heaven  on  earth  begun." 


4.  We  have  heavenly  delights  and  antici- 
pations. How  often  have  we  enjoyed  the 
Spirit  as  an  earnest  or  first-fruits  of  the 
heavenly  inheritance !  How  often  expe- 
rienced the  rapture  of  Peter,  "Lord,  it  is 
good  to  be  here."  How  often  had  some  of 
the  kindred  feelings  of  Paul's  ecstasy, 
"  Whether  in  the  body,  or  out  of  the  body," 
&c.  How  often  felt  raised  almost  up  to 
heaven,  until  the  imagination  has  seemed 
to  behold  the  gates  and  the  scenery  of  the 
new  Jerusalem !  We  have  exclaimed, 
"  This  is  none  other  than  the  house  of 
God,"  &c.  How  often  would  we  have 
given  the  preference  to  be  absent  from  the 
body,  and  to  be  present  with  the  Lord ! 
Surely  these  are  as  the  days  of  heaven 
upon  earth.     Observe, 

III.  The  future  glorious  realization 
OF  THE  TEXT.  This  earth  is  not  to  be  Satan's 
seat  forever.  Not  the  scene  of  sin  and 
wo  and  the  curse  forever  ;  not  to  be  the 
grave-yard  of  the  redeemed  forever  ;  it  is 
destined  to  a  glorious  renovation.  To  be 
lifted  up  from  the  degradation  of  the  curse. 
To  be  the  seat  of  moral  loveliness,  and  be- 
come the  garden  of  the  Lord.  To  cease 
being  the  walk  of  prowling  beasts  of  prey, 
and  become  the  abode  of  the  innocent  and 
the  happy  ;  to  cease  to  be  the  field  of  blood, 
and  become  the  land  of  peace,  when  the 
nations  shall  not  learn  war  any  more,  and 
when  nothing  shall  hurt  or  destroy  in  all 
God's  holy  mountain.  "  The  wolf  also 
shall  dwell  with  the  lamb,  and  the  leopard 
shall  lie  down  with  the  kid  ;  and  the  calf 
and  the  young  lion,  and  the  fatling  together  ; 
and  a  little  child  shall  lead  them  ;  and  the 
cow  and  the  bear  shall  feed  ;  their  young 
ones  shall  lie  down  together :  and  the  lion 
shall  eat  straw  like  the  ox.  And  the  suck- 
ing child  shall  play  on  the  hole  of  the  asp, 
and  the  weaned  child  shall  put  his  hand  on 
the  cockatrice's  den.  They  shall  not  hurt 
nor  destroy  in  all  my  holy  mountain  :  for 
the  earth  shall  be  full  of  the  knowledge  of 
the  Lord,  as  the  waters  cover  the  sea," 
Isaiah  xi.  6-9.  "  Violence  shall  no  more 
be  heard  in  the  land,  wasting  nor  destruc- 
tion within  thy  borders  ;  but  thou  shalt 
call  thy  walls  salvation,  and  thy  gates 
praise.  The  sun  shall  be  thy  light  no 
more  by  day  ;   neither  for  brightness,"  &c. 

(1.)  Now,  all  this  is  certain,  because  it 
hath  been  pledged  in  the  solemn  covenant 
of  the  Father  with  the  Son. 

(2.)  It  is  certain,  for  it  is  written  in  the 


PRESENCE  OF  GOD  IN  HIS  HOLY  TEMPLE. 


259 


unalterable  volume  of  truth,  that  "  the  whole 
earth  shall  be  filled,"  &c. 

(3.)  It  is  certain,  for  the  beginning  of 
the  conquests  have  been  achieved,  and  now, 
"  He  who  hath  many  crowns  upon  his  head, 
is  going  forth  from  victory  to  victory." 
Now  by  way  of  application,  we  ask, 
How  may  we  contribute  to  bring  about  the 
blissful  consummation  ? 

1 .  We  must  become  the  subjects  of  heaven- 
ly grace.  Every  converted  soul  is  one  re- 
stored to  the  heavenly  reign  of  Jesus.  So 
much  sin  and  misery  blotted  out ;  a  source 
of  evil  stopped,  and  a  source  of  good  open- 
ed. The  image  and  spirit  of  the  wicked 
one  are  erased,  and  the  image  and  spirit  of 
God  exhibited.  Now  this  is  the  first  step, 
then, 

2.  We  must  exhibit  heavenly  graces  and 
dispositions.  Where  we  move  we  must  try 
to  produce  a  heavenly  atmosphere,  heaven- 
ly influence,  the  holiness  of  heaven.  We 
must  reflect  the  goodness  of  heaven,  we 
must  difTuse  the  kindness  and  mercy  of 
heaven. 

3.  We  must  devote  all  our  energies  and 
means  to  promote,  heavenly  institutions. 
There  are  two  mighty  interests  contending 
for  the  supremacy,  for  the  universal  tri- 
umph. It  is  not  difficult  to  see  on  what 
side  the  various  institutions  are  allied.  We 
know  the  tree  by  its  fruits.  There  is  the 
preaching  of  the  gospel  ;  there  are  meet- 
ings for  prayer  ;  there  are  tract  and  visit- 
ing societies  ;  there  are  Bible  and  mission- 
ary societies.  Now  are  we  giving  all  the 
weight  of  our  influence  to  these  institutions  ? 
Are  we  supporting  and  praying  for  them  ? 
All  can  do  the  latter.  "  Thy  kingdom 
come."  Do  we  internally  long  for  it  ?  By 
the  employment  of  means,  shall  there  be 
as  the  days  of  heaven  upon  earth. 

4.  You  are  all  contributing  to,  or  hinder- 
ing the  com.ing  of  Chrisfs  kingdom.  Which 
is  your  position  ?  How  are  you  acting  ? 
Let  us  see  how  we  really  stand  before  God. 


PRESENCE  OF  GOD  IN  HIS  HOLY 
TEMPLE. 

"  But  the  Lord  is  in  his  holy  temple  :  let  all  the 
earth  keep  silence  before  him." — Habakkuk  ii.  20. 

The  feelings  of  the  mind  are  necessarily 
differently  impressed  by  the  circumstances 
in  which  we  are  placed,  and  the  scenery 
by  which  we  are  surrounded.      Go  to  the 


house  of  social  festivity,  and  there  joy  and 
gladness  are  the  only  elements  which  will 
appear  appropriate  or  be  excited  by  it.  Go 
to  the  house  of  mourning,  and  how  very  ap- 
posite the  sentiments,  and  the  emotions  felt ! 
Go  to  the  house  of  legislature,  there  the  in- 
terests of  the  nation,  the  efficiency  of  states- 
men, and  the  principles  of  politics,  neces- 
sarily engross  the  mind.  Go  to  the  hall  of 
science,  and  there  the  wonders  of  nature, 
and  the  productions  of  art,  lead  us  to  the 
heights  of  admiration,  or  into  the  depths  of 
profound  inquiry.  Go  to  the  court  of  jus- 
tice, and  see  human  nature  degraded  in 
fetters,  exiled,  or  doomed  to  death  ;  and 
another  class  of  feelings  differing  from  all 
the  preceding  are  produced.  Go  to  the 
palace  of  royalty,  enter  the  throne-room, 
see  the  splendid  equipage  and  dazzling  trap- 
pings of  earthly  greatness,  &c.  Envy  or 
ambition,  and  thoughts  of  human  grandeur, 
will  have  the  ascendency.  I  desire  to  in- 
troduce you  into  an  assembly,  more  deeply 
interesting,  instructive,  and  solemn,  and  yet 
more  elevating  than  any  of  these  ;  it  is  the 
temple  of  Jehovah — the  house  of  the  living 
God.  That  to  which  the  text  refers,  "  But 
the  Lord  is  in  his,"  &c.  There  is  a  three- 
fold temple  inhabited  by  Jehovah.  The 
heaven  of  heavens  ;  the  temple  seen  by 
Isaiah  and  John,  &c.  ;  the  temple  of  the 
sanctified  heart.  "  With  that  man,"  &c. 
"  Know  ye  not  that  ye  are  the  temple," 
&c.  The  assembly  of  his  saints.  "  Wher- 
ever two  or  three,"  &c.  To  the  last  our 
attention  will  be  confined. 

I.  What  the  declaration  impues. 

II.  The  designs  of  his  presence. 

III.  The  impression  it  should  pro- 
duce. 

I.  What  the  declaration  implies.  It 
does  not  limit  the  divine  presence.  The 
heaven  of  heavens  cannot  contain  him.  He 
fills  immensity.  "  Whither,"  die.  His 
spirit  pervades  all  creation  ;  but  it  refers 
to  the  especial  presence  of  God  in  the 
rich  condescensions  of  his  grace.  God 
is  there  by  the  ubiquity  of  his  nature ; 
but  he  is  there  especially, 

1.  By  the  revelations  of  his  mind.  The 
assembly  of  saints  is  to  be  the  pillar  and 
ground  of  truth.  Here  the  word  of  God 
is  deposited.  Anciently  in  the  ark  were 
the  two  tables  of  the  law.  Now  the  law 
and  the  prophets,  and  the  gospels,  and 
the  letters  of  the  apostles — the  completed 


260 


SKETCHES  OF  SERMONS. 


canon  of  truth.  Now  here  is  God's 
mind,  and  will,  and  purpose.  His  statutes 
and  blessings,  &;c.  Just  as  the  sovereign 
is  often  said  to  be,  where  his  will  is  pro- 
claimed, &c. 

2.  God  is  present  by  his  ordinances.  The 
ordinance  of  praise  respects  him,  and  re- 
cognises him  as  near.  So  adoration  and 
prayer,  so  baptism  and  the  supper.  These 
have  his  impress  upon  them. 

3.  God  is  present  by  the  power  of  his 
Spirit.  The  Spirit  is  the  gift  of  Christ 
to  the  church.  "  I  will  send  the  Spirit 
of  truth,"  &c.  "  He  shall  abide,"  &c. 
"  God  is  a  spirit,"  and  must  be  worship- 
ped as  such,  &;c. 

II.  The  designs  of  his  presence. 

1.  The  design  of  inspection.  He  tries 
the  heart  and  the  reins  ;  he  examines  the 
motives,  &c. ;  he  observes  the  conduct, 
the  expressions,  the  thoughts ;  he  sees 
who  sincerely  bows  the  knee,  &c.  His 
eyes  see  all,  and  all  perfectly. 

2.  The  design  of  gracious  assistance.  He 
is  present  to  help  his  people — to  calm — 
to  enlighten — -to  incite — to  open  the  heart 
and  lips,  &c.  To  impart  the  hallowed 
fire  to  our  souls,  &c.  To  open  the  ear, 
and  loosen  the  tongue,  &c. 

3.  The  design  of  seasonable  consolation. 
God  has  engaged  to  comfort  his  people 
"in  Jerusalem."  "  Even  as  a  mother," 
&;c.  "  Comfort  ye,  comfort  ye,"  &c.  A 
sense  of  sin  is  felt,  &c.  The  mind  de- 
pressed, &c.  Trouble  encountered,  &c. 
God  listens  to  their  plaints  and  moans ; 
he  hears  the  cry  of  his  people,  and  im- 
parts seasonable  consolation. 

4.  Tlie  design  of  effectual  co-operation. 
God  allows  us  to  be  considered  co-workers 
with  himself:  but  our  labors  will  eifect 
nothing  without  his  blessing.  He  gives 
efficacy  to  all  means — to  prayer,  to  preach- 
ing, &c.  As  the  means  involve  the  con- 
version of  souls,  the  establishment  of  saints, 
and  the  furtherance  of  the  gospel,  the  Lord 
is  present  to  secure,  by  his  Holy  Spirit, 
these  great  and  momentous  ends.  Then  in 
reference  to  the  divine  presence,  we  ask  : 

III.  What  impressions  should  it  pro- 
duce ? 

1.  Reverential  awe.  "  Let  all  the  earth 
keep  silence."  Can  divine  worship  be  too 
reverently  regarded  and  conducted  ?  Is  it 
reverent  to  come  in  late  ;  to  rush  in  so  as  to 
disturb  ;  to  gaze  about — to  be  listless — to 
sleep— to  cover  the  head  before  you  get  out 


— to  talk  about  worldly  things  at  the  door, 
&c.,  &c.  We  forget  that  "  the  Lord  is  in 
his  holy  temple,"  &c.     It  should  produce, 

2.  Deiiont  preparation.  We  go  to  meet 
the  Deity,  to  see  him  by  faith — to  hear  him 
speak — to  speak  to  him — to  be  blessed,  &c. 
Then  we  should  prepare,  so  as  to  be  col- 
lected, quiet,  thoughtful,  &c.  "  Take  off 
thy  shoes,"  &c. 

3.  Deep  spiritual  humility.  If  God  is  in 
his  temple,  then  he  alone  should  be  exalted. 
As  all  the  stars  disappear  from  our  vision 
before  the  rising  sun,  so  God  is  the  great 
Sun  of  righteousness,  &c.  The  people  are 
as  nothing,  but  dust,  &c.  The  minister, 
&c.  God  all  in  all.  How  abased  and 
lowly  we  should  be  !  We  should  bow  down 
and  worship.  Body  and  mind  should  be 
prostrated  before  him. 

4.  Great  encouragement.  We  cannot 
fail  in  our  object.  Every  good  can  be  oh- 
tained,  every  evil  avoided.  God  possesses 
an  infinite  fulness  of  blessedness  for  his 
people.  Other  things  may  fail — friends 
absent — minister  not  equal  to  his  usual 
state,  &c.,  but  God  is  in  his  holy  temple, 
&c. 

application. 

1 .  Learn  the  dignity  of  Christian  worship. 
To  come  immediately  before  God,  &c. 

2.  The  value  of  a  mediator.  We  need  a 
days-man,  an  intercessor,  &c. 

3.  The  importance  of  revelation.  To 
know  how  to  come,  &c. 

4.  The  value  of  the  Spirit.  To  assist 
our  infirmities,  and  help  in  every  time  of 
need. 


THE  GRACIOUS  END  OF  CHRIST'S  MIS- 
SION INTO  OUR  WORLD. 

"  For  the  Son  of  Man  is  come  to  seek  and  to 
save  that  which  was  lost." — Luke  xix.  10. 

The  mission  of  Jesus  to  our  world  was 
associated  with  astounding  wonders  and  in- 
explicable mysteries.  Never  in  any  re- 
spect was  there  any  thing  like  it.  War- 
riors have  visited  countries,  but  their  foot- 
steps have  been  marked  with  blood,  and 
their  career  with  misery  and  death  ;  trav- 
ellers have  explored  distant  regions,  but 
their  object  has  been  to  discover  the  won- 
ders of  nature,  or  monuments  of  art ;  phi- 
lanthropists have  occasionally  gone  forth  on 
errands  of  hunmnity  and  noercy,  and  have 


GRACIOUS  END  OF  CHRIST'S  MISSION  INTO  OUR  WORLD. 


261 


given  of  their  profusion  to  the  sons  and 
daughters  of  misery  ;  but  Jesus,  the  blessed 
Messiah,  came  into  our  world  to  bear  the 
fetters,  to  submit  to  the  shame,  and  to  en- 
dure death  for  a  race  of  guilty  rebels,  and 
by  suffering,  concentrated  in  his  own  per- 
son, what  they  deserved,  to  seek  and  to 
save  that  which  was  lost.  Let  us  briery 
advert, 

I.  To  THE  DISTINGUISHED  PERSONAGE  RE- 
FERRED TO.  "The  Son  of  Man."  And 
here  we  are  led  to  consider  the  incarnation 
of  the  Son  of  God.  Jesus  is  often  described 
as  the  Son  of  God,  Lord  of  Glory,  &c.  But 
as  Mediator,  it  behooved  him  to  assume  the 
nature  of  man ;  and  thus  it  is  written, 
"  God  sent  forth  his  Son,"  not  in  his  essen- 
tial and  glorious  form,  but  "  made  of  a 
woman,"  &;c.  Hence  he  took  upon  him- 
self not  the  nature  of  angels,  but  was  of  the 
seed  of  Abraham.  Several  reasons  why 
Jesus  became  the  Son  of  man  : — 

1.  As  Mediator,  he  must  be  interested  in 
both  parties.  Hence  he  was  God  with  God, 
and  man  with  man. 

2.  That  he  might  suffer  and  die  for  man. 
The  divine  nature  could  not  suffer. 

3.  That  as  kinsman,  he  might  have  right 
to  present  himself  a  ransom,  Sj-c.  Here  the 
same  nature  suffers  that  had  sinned,  and 
was  condemned. 

4.  That  he  might  he  an  example  to  his  peo- 
ple. Enduring  their  infirmities ;  living, 
&c.,  with  the  same  nature,  in  the  same 
world. 

5.  That  he  might  sympathize  with  them  as 
their  great  and  tender  High  Priest,  c^c,  in 
heaven. 

U.  Notice  the  embassy  of  the  Son  of 
Man.  "  The  Son  of  Man  came."  Three 
questions  will  elucidate  this  : — 

1.  From  whence  did  he  come  ?  He  came 
from  heaven,  the  palace-royal  of  Jehovah  ; 
from  the  throne  of  the  Father  ;  the  glory  of 
the  celestial  state.  He  had  ever  been  with 
the  Father ;  was  as  one  brought  up  with 
him  ;  by  him  had  all  things  been  created, 
&;c.  He  was  the  first-begotten  of  God — 
the  first-born  of  every  creature — the  delight 
and  fellow  of  the  Father — the  righteous 
Lord,  and  heir  of  all  things  ;  he  came  from 
the  heaven  of  heavens. 

2.  Where  did  the  Son  of  Man  come  to  ? 
He  came  to  this  fallen,  benighted,  and 
miserable  world  ;  a  world  in  a  state  of  sin- 
ful revolt,  misery,  and  death.  What  con- 
descension !  What  grace  !  How  he  abased 


himself,  &c.  He  made  his  footstool  his 
dwelling-place ;  he  came  not  on  a  transi- 
tory visit,  but  to  be  a  citizen  of  it;  to  live 
in  it  for  more  than  thirty  years. 

3.  In  what  manner  did  he  come  ?  ISot 
with  regal  pomp ;  not  with  a  train  of  celes- 
tial attendants ;  not  in  grandeur ;  not  to 
dwell  in  its  palaces,  &c.  A  poor  village 
was  his  birth-place ;  a  poor  virgin  his 
mother ;  a  stable  his  first  residence.  He 
took  upon  him  the  form  of  a  servant ;  he 
came  not  to  be  waited  upon,  and  ministered 
unto,  but  to  be  the  servant  of  servants. 

in.  The  great  end  of  the  Saviour's 
advent.  "  He  came  to  seek,"  &;c.  Now, 
here  is  a  distinct  reference  to  the  state  of 
the  human  family.  "  Lost."  Not  in  the 
absolute  sense;  not  irrevocably.  Some 
emblems  may  assist  us  here. 

1.  Look  at  that  sheep  which  has  left  the 
fold.  It  is  straying  on  the  dark  and  dis- 
tant mountains,  exposed  to  every  beast  of 
prey.  Such  was  our  state.  "  All  we  like 
sheep,"  &c.  We  never  should  have  re- 
turned ;  we  should  have  wandered  on,  in 
endless  mazes  lost. 

2.  Look  at  the  mariner.  His  vessel  has 
driven  against  the  hidden  shoal — has  be- 
come a  total  wreck  ;  he  has  escaped  to  the 
summit  of  a  barren  rock.  Is  he  not  lost  ? 
He  cannot  long  survive — cannot  recross 
the  trackless  deep.     Such  the  state  of  man. 

3.  Look  at  that  sickly,  wretched  being. 
The  leprosy  has  spread  its  desolating  foul- 
ness through  th^  whole  system ;  no  reme- 
dy, &c.  ;  the  disease  is  deepening  and 
spreading.  Is  he  not  lost?  So  man  be- 
came defiled.  "  From  the  crown  of  the 
head,"  &c. 

4.  Look  at  that  malefactor.  He  has  com- 
mitted some  capital  offence — has  been  tried, 
convicted,  condemned.  Is  he  not  lost?  He 
is  in  the  eye  of  the  law  a  dead  man.  So 
sin  had  involved  us  in  guilt,  and  brought 
us  under  condemnation  ;  the  black  curse 
of  eternal  death  hovered  over  our  misera- 
ble world.  Thus,  brethren,  we  were  lost. 
Now,  the  end  of  Christ's  mission  was  to 
seek  and  to  save  that  which  was  lost.  As 
the  kind  shepherd,  he  followed  the  straying 
sheep,  &c.  ;  he  traversed  the  dreary  moun- 
tains, (fee,  and  prepared  a  fold  for  his  stray- 
ing flock  ;  he  visited  the  desolate  mariner 
on  the  rock,  and  brought  close  to  him  the 
life-boat  of  salvation,  and  freely  offered  to 
conduct  him  to  the  regions  of  bliss,  and 
shores  of  immortality  ;  he  came  to  ourhos- 


262 


SKETCHES  OF  SERMONS. 


pital  world,  and  brought  a  balm — the 
balm  of  health  and  life — to  heal  the  leper, 
&c. ;  he  came  to  the  condemned  prisoner 
— took  his  place — bore  his  doom — died  in 
his  stead — suffered  the  just  for  the  unjust, 
&c. 

APPLICATION. 

1 .  Herein  we  see  the  condition  of  all  men 
by  nature.  A  condition  from  which  the 
grace  of  God  hath  provided  deliverance. 

2.  Are  you  found  of  Christ  ?  Restored 
— saved. 

3.  The  incorrigible  wanderer  mil  be  lost 
forever. 

4.  Now  urge  the  acceptance  of  Christ 
upon  all  present. 


CHRIST  THE  LIGHT  OF  THE  WORLD. 

"  I  am  the  light  of  the  world." — John  viii.  12. 

Of  all  the  material  creatures  which  God 
has  made,  light  is  the  fairest  and  most 
striking  emblem  of  himself.  God  is  light 
— the  Father  of  lights,  and  in  him  is  no 
darkness  at  all.  Light  is  also  one  of  the 
metaphorical  titles  of  the  Redeemer,  and 
with  John  it  was  a  favorite  comparison. 
In  him  "  as  the  Word,"  or  Logos,  "  was 
life,  and  the  life  was  the  light  of  men." 
Jesus  also  adopts  the  same  expression  in 
reference  to  himself,  "I  am  the  light  of  the 
world."  The  emblem  is  exceedingly  ap- 
propriate on  account  of  the  purity  of  light, 
on  account  of  the  joy  which  it  diffuses,  but 
chiefly  as  it  is  the  source  of  manifestation. 
By  it  all  things  are  discerned  ;  without  it, 
yet  having  the  organs  of  sight,  we  perceive 
nothing.  Jesus  is  the  great  Sun  of  the 
universe — the  fountain  of  light  and  life. 
We  observe,  then,  that  liglit  is  the  emblem 
of  life  ;  and, 

L  He  is  the  LrcHT  of  being  to  all  his 
CREATURES.  Light  is  the  symbol  of  life — 
darkness  of  death.  The  state  of  things 
before  his  creative  power  was  exerted  was 
dark  and  void,  and  light  was  the  first  crea- 
ture he  spake  into  being.  It  is  probable 
that  the  light  of  existence  is  as  extensive 
as  the  universe — that  everywhere  living 
beings  exist.  Throughout  all  his  animated 
works,  he  is  the  light.  He  gave  life  to 
every  thing,  and  he  holds  the  life  of  every 
creature  in  his  hands.  In  him  all  things 
live  and  move,  &c.  ;  the  glow-worm  and 


the  man,  the  insect  and  the  angel,  the  im- 
perceptible animalcule  and  the  seraph. 
Light  is  the  emblem  of  knowledge,  and, 

II.  He  is  the  light  of  intelligence  to 
ALL  RATIONAL  BEINGS.  He  has  given  each 
the  instinct  or  reason  best  fitted  to  its  na- 
ture, «Ssc.  He  has  endowed  the  mind  of 
man  with  all  its  lofty  powers  ;  with  under- 
standing, judgment,  memory,  and  all  the 
capacities  with  which  it  is  ennobled.  The 
still  greater,  clearer,  and  more  elevated 
powers  of  angels  are  all  conferred  by  him. 
Light  is  the  emblem  of  joy  and  gladness, 
and, 

III.  He    is    THE    LIGHT    OF    THE    GOSPEL. 

As  a  revelation  of  God's  mind  ;  it  is  called 
the  glorious  gospel  of  the  blessed  God,  be- 
cause it  is  irradiated  by  the  beams  of  the 
Son  of  God.  He  brought  life  and  immor- 
tality to  light.  Take  Christ  away,  and  we 
have  no  gospel.  What  was  the  condition 
of  the  world  when  Christ  was  not  known  ? 
Dark  !  dark  !  Darkness  covered  the  earth, 
and  gross  darkness  the  minds  of  the  people  ; 
so  dark  that  neither  philosophy,  nor  science, 
nor  literature  could  remove  it.  In  this  be- 
nighted condition,  man  could  obtain  no  cer- 
tain knowledge, 

1 .  As  to  the  true  God.  Hence  the  whole 
scene  of  idolatry  ;  hence  the  unnumbered 
deities.  Every  thing  was  appealed  to,  and 
worshipped  by  some  as  God  ;  sun — moon 
— stars — the  sea — rivers — the  wind — fowls 
of  the  air — beasts — fishes — creeping  things. 
Hence,  too,  idols  formed  of  wood,  and  stone, 
and  clay,  &c.  Christ  revealed  the  true 
and  living  God.  "  No  man  hath  seen  God," 
&c.  As  the  Father  of  mercies,  and  the 
fountain  of  compassion,  tenderness,  and  love. 
The  world  was  dark, 

2.  As  to  human  sin  and  misery.  And 
Christ  made  this  manifest ;  and  he  pre- 
sented himself  in  contrast  to  the  world,  a 
perfectly  holy  being ;  but,  most  of  all,  he 
showed  how  they  could  be  pardoned  and 
removed — how  the  guilty  could  be  forgiven 
and  delivered  from  it.  So  dark  were  man- 
kind, that  they  had  adopted  cruel  rites  to 
obtain  this.  He  presented  the  Father,  and 
the  returning  prodigal  ;  the  publican,  &c.  ; 
himself  as  a  sacrifice  tor  sin.  The  world 
was  dark, 

3.  As  to  the  supreme  good.  Some  had 
looked  for  this  in  pleasure,  some  in  know- 
ledge, &c.  Christ  showed  that  it  consisted 
in  the  enjoyment  of  the  love  of  God  ;  a 
right  state  of  heart  towards  God  and  towards 


REVERENCE  CLAIMED  FOR  CHRIST. 


263 


men;  in  one  word,  "Love."  Dwelling  in 
love,  &c.     The  world  was  dark, 

4.  As  to  futurity.  The  state  of  departed 
spirits  he  revealed.  Heaven  of"  bliss — hell 
of  wo  ;  eternal  life,  and  eternal  death  ;  also 
as  to  the  body,  its  resurrection  by  the 
mighty  power  of  God.  We  observe,  light 
is  the  emblem  of  hope,  and, 

IV.  Christ  is  the  light  of  the  Chris- 
tian's CHARACTER  AND  EXPECTATIONS.   "  God 

who  commanded,"  &c.  He  has  opened 
their  eyes,  and  now  they  see  ;  he  has  given 
them  day — the  day  of  salvation  ;  he  is  in 
them  as  their  light.  "  The  day  star  hath 
arisen  in  their  hearts."  Once  darkness, 
now  light,  &c. 

"  He  is  our  soul's  bright  morning  star, 
And  he  our  rising  sun." 

Light  is  the  medium  of  beauty,  and, 

V.  He  is  the  light  of  the  church. 
The  language  of  Isaiah  may  be  applied  to 
the  church,  "Arise!  shine,"  &c.  The 
church  is  not  in  darkness,  but  in  light.  The 
church  is  a  city  set  upon  a  hill  ;  all  her 
light  is  from  Christ.  He  is  the  sun — the 
centre  of  all  her  light  and  glory :  he  reflects 
his  glory  upon  her ;  he  bespangles  her 
firmament  with  the  stars  of  his  right  hand, 
&c.  ;  he  causes  the  spirit  of  light  and  com- 
fort to  dwell  within  her ;  and  the  course 
of  his  church  is  to  be  increasingly  radiant 
and  glorious,  until  the  light  of  the  moon  be 
as  the  light  of  the  sun,  &c.,  and  the  whole 
earth  be  filled  with  her  glory.  Light  is 
the  emblem  of  glory,  and, 

VI.  He  is  the  light  of  heaven.  Rev. 
xxi.  23.  On  Tabor,  the  apostles  were 
overwhelmed  with  his  effulgent  rays,  &c.  ; 
but  in  heaven  he  shines  forth  infinitely 
brighter  than  the  sun  ;  illumines  the  celes- 
tial temple,  so  that  there  is  no  night  there. 

application. 

1.  Hoto  many  are  in  darkness!  Of 
ignorance — sin — unbelief.  Christ  is  the 
light  of  the  world.  Why  tarry  far  off? 
Why  remain  children  of  night  and  dark- 
ness 1  &c.     Awake,  &c. 

2.  According  to  our  fellowship  with  Christ 
will  he  the  Christian's  light.  Nearness  to 
Christ,  and  we  have  light,  hope,  joy,  &c. 
Labor, 

3.  To  bring  others  to  the  light.  Every 
Christian  should  feel  that, 

"  'Tis  all  his  business  here  below 
To  cry,  Behold  the  Lamb  !" 


REVERENCE  CLAIMED  FOR  CHRIST. 

"  Having  yet  therefore  one  son,  his  well-beloved, 
he  sent  him  also  last  unto  them,  saying,  They  will 
reverence  my  son." — Mark  xii.  6. 

Our  subject  relates  immediately  to  the 
Jews,  and  their  rejection  and  murder  of 
the  Messiah.  It  also  directs  our  attention 
to  God's  judicial  dealings  with  them  as  a 
nation,  and  the  election  of  the  Gentiles  to 
their  privileges  and  blessings.  The  Saviour 
also  here  predicts,  or  rather  applies  an  an- 
cient prediction  to  himself;  see  verse  10, 
"  And  have  ye  not  read  ?"  &c.  Our 
present  design  is  the  consideration  of  tlie 
words  of  our  text  as  they  will  properly  ap- 
ply to  us.     Observe,  then, 

I.  The  dignified  character  of  Christ. 
"  God's  well-beloved  Son."  This  repre- 
sentation presents  Jesus  to  us, 

1.  In  his  divine  nature.  God's  one  Son. 
Angels  are  called  sons  of  God  ;  saints  are 
the  sons  of  God ;  but  Jesus  is  God's  one 
Son — a  Son  in  a  very  different  sense  to 
angels  or  saints  ;  for  to  which  of  the  angels 
did  he  ever  say,  "  Thou  art  my  Son,"  &c. 
For  when  he  bringeth  in  the  first-begotten 
into  the  world,  &c.,  Heb.  i.  5,  &c.  Christ, 
as  the  Son  of  God,  possesses  a  oneness  of 
nature  with  the  Father,  "  I  and  the  Father 
are  one."  "Whoso  hath  seen  me  hath 
seen  the  Father,"  &c.  He  also  possesses 
an  equality  of  glory,  &;c.  He  thought  it 
not  robbery  to  be  equal  with  God,  &c.  He 
is  over  all,  God  blessed  for  evermore.  His 
name,  his  power,  his  dignity,  &c.,  are  su- 
premely pre-eminent.  Observe,  Christ  is 
placed  before  us, 

2.  As  the  object  of  the  Father's  delight. 
"  His  well-beloved."  It  is  written,  "  The 
Father  loveth  the  Son,"  (fee.  Thus  did 
Isaiah  prophesy,  xlii.  1.  At  his  baptism, 
God  proclaimed  his  love  when  the  heavens 
were  opened,  &c.  "  This  is  my  beloved 
Son,"  &c.  This  was  repeated  at  his 
transfiguration  ;  see  also  in  Christ's  sa- 
cerdotal prayer,  John  xvii.  24.     Notice, 

II.  The  mission  of  Christ.  "  He  sent 
him  also."  God  had  sent  his  prophets  and 
ministering  servants  to  teach,  to  warn,  and 
reveal  his  will  to  his  people ;  but,  last  of 
all,  he  sent  his  Son. 

1.  From  tohence  ?  From  his  own  bosom.. 
"  No  man  hath  seen  God  at  any  time ;  the 
only  begotten  Son,  who  is  in  the  bosom  of 
the  Father,  he  hath  declared  him."  He 
enjoyed  inexpressible  glory  and  joy  with 
the  Father  before  the  world  was  ;  but  from 


264 


SKETCHES  OF  SERMONS. 


heaven's  dignity  and  bliss  he  was  sent  forth, 
and  came  down  to  us. 

2.  To  whom  was  he  sent  ?  To  a  world 
of  sinners.  First  of  all,  to  his  own  ;  to  the 
Jews,  the  seed  of  Abraham  ;  to  the  house 
of  Israel ;  but  also  with  an  express  design 
for  the  benefit  of  the  world. 

3.  For  what  was  he  sent  ?  To  be  the 
Saviour  of  the  world  ;  to  restore  men  to  the 
favor,  image,  and  enjoyment  of  God. 

(1.)  He  came  to  destroy  the  works  of 
the  devil,  and  set  up  the  kingdom  of  heaven 
on  earth. 

(2.)  He  was  sent  to  illumine  a  dark 
world  by  the  doctrines  of  the  gospel. 

(3.)  To  recover  an  alienated  world  by 
his  power  and  grace. 

(4.)  To  redeem  an  accursed  world  by 
his  death  upon  the  cross. 

(5.)  And  to  purify  a  polluted  world  by 
his  spirit  and  blood.  It  was  an  embassy 
of  pure,  infinite,  inconceivable  love  and 
grace. 

III.  The  eeverence  God  demands  on 
BEHALF  OF  HIS  SoN.  He  said,  they  will 
reverence  my  Son,  i.  e.  treat  him  with  de- 
ference, with  supreme  respect ;  give  him 
their  obedience.     Let  us  ascertain, 

1.  The  manner  in  which  this  reverence 
should  be  evinced. 

(1.)  By  adoring  love  of  his  person. 
This  is  what  angels  give  him.  "  Worthy 
the  Lamb,"  &c.  How  rapturously  David 
wrote  and  sang.  Psalm  xlv.  1,  2. 

(2.)  By  cheerful  obedience  to  his  au- 
thority. Christ  must  be  regarded  in  his 
princely  authority.  No  reverence  without 
obedience — the  cheerful  obedience  of  the 
heart.  When  one  said,  "  Thy  mother  and 
thy  brethren  are  without,"  he  said,  "  Who- 
so doeth  the  will,"  &c. 

(3.)  By  studious  imitation  of  his  example. 
He  hath  left  us  an  example,  "  My  sheep 
hear  my  voice."  If  we  say  that  we  have 
received  him,  we  should  walk  as  he  also 
walked. 

(4.)  By  ardent  zeal  for  his  glory  ;  mak- 
ing Christ's  interest  our  own  ;  living  to 
spread  his  name  and  praise  ;  seeking  the 
prosperity  of  his  kingdom  and  cause  in  the 
world  ;  having  one  heart  with  Christ  in  all 
his  spiritual  designs. 

2.  The  grounds  of  this  reverence.  They 
are  very  many. 

(1.)  Think  of  the  glory  of  his  person. 
The  supreme  God  ;  the  King  of  kings  ; 
Jehovah  of  hosts  j  the  ruler  of  the  universe. 


(2.)  Contemplate  the  purity  of  his  char- 
acter. The  source  of  perfect  holiness ; 
light,  and  beauty,  and  perfection  of  Christ; 
not  one  spot  or  frailty ;  the  Holy  One  of 
Israel. 

(3.)  The  riches  of  his  grace.  Not  only 
purity,  but  purity  embodied  in  love,  in 
goodness.  Mercy  is  the  radiant  bow  of  his 
throne  ;  mercy,  that  has  astonished  heaven ; 
mercy,  infinite,  boundless,  eternal.  Here- 
in is  love,  that  he  laid  down  his  life,  &;c. 

(4.)  The  preciousness  of  his  benefits. 
By  reverencing  him  we  enjoy  his  favor, 
love,  communion,  spirit,  grace,  and  glory. 

(5.)  The  terribleness  of  his  wrath  ;  see 
it  in  the  history  of  the  Jews,  and  read 
Psalm  ii.  11,  &c.  Rev.  vi.  12. 

APPLICATION. 

1.  Address  sinners.  Rejection  of  Christ 
will  involve  you  in  endless  wrath  and  ruin. 

2.  Saints.  Aver  your  reverence  for 
Christ.  Not  only  cherish  it,  but  exhibit  it. 
Fearlessly  profess  him  before  men,  and 
ever  live  to  the  glory  of  his  name. 


GOD'S  CALL  TO  THE  SLEEPER. 

"  Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light." — Ephe- 
SIANS  V.  14. 

Various  are  the  similitudes  employed  in 
scripture  to  describe  the  state  of  the  sinner. 
He  is  represented  as  an  alien,  a  rebel,  an 
outcast,  a  captive ;  as  diseased,  blind, 
wretched,  and  lost.  He  is  spoken  of  as  de- 
ceived and  perishing.  Our  text  describes 
him  as  asleep,  and  also  dead.  Let  us  con- 
sider, 

I.  The  sinner's  awful  state. 

II.  God's  gracious  call. 

III.  The  great  promise. 

I.  The  sinner's  awful  state.  Asleep 
and  dead,  or  perhaps  the  Spirit  designs  the 
sleep  as  the  sleep  of  death,  a  deadly  sleep, 
a  sleep  tending  to  death.  Now  this  deadly 
sleep  is  characterized  by  the  following 
striking  symptoms. 

1.  It  is  a  state  of  darkness.  In  sleep 
the  organs  of  vision  are  closed  ;  there  may 
be  the  rays  of  light,  the  beauties  of  nature, 
&c.,  but  they  are  not  seen.  Such  is  the 
condition  of  the  soul,  in  a  state  of  dark- 
ness ;  without  true  and  saving  knowledge  ; 
ignorant  of  himself,   of  God,   and  of  the 


GOD'S  CALL  TO  THE  SLEEPER. 


265 


things  that  belong  to  his  peace.  He  has 
i  the  capacity,  and  there  is  the  revelation, 
i  the  light  of  the  gospel  shining,  but  he  sits 
;  in  darkness,  and  in  the  shadow  of  death. 

2.  It  is  a  state  of  insensibility.  Asleep, 
tlie  person  hears  not,  enjoys  not ;  he  is 
temporarily  dead  to  all  around  him.  Such 
is  the  state  of  the  sinner  ;  he  hearkens  not 
to  God  ;  he  enjoys  him  not ;  a  thousand 
blessings  are  near  him,  but  he  has  no  taste 
nor  desire  for  them. 

3.  A  state  of  inactivity .  In  sleep  all  the 
limbs  are  at  ease  ;  no  desires  formed  ;  no 
plans  laid  out ;  no  work  effected.  Such  is 
the  state  of  the  sinner  as  to  all  moral  and 
spiritual  labor.  He  labors  not  for  the 
bread,  &c. ;  he  agonizes  not  for  the  crown  ; 
he  strives  not  for  the  goal ;  he  works  not 
out  his  salvation  ;  he  flees  not  from  the 
wrath,  &c. ;  he  walks  not  in  the  way  of 
holiness  ;  he  prepares  not  to  meet  his  God. 

4.  A  state  of  illusion.  Sleep  is  the  sea- 
son of  dreams,  of  vain  and  vapid  imagina- 
tions. How  striking  these  dreams  often 
are  I  how  vivid !  how  like  reality,  truth, 
yet  all  illusive.  A  state  of  sin  is  one  of  il- 
lusive dreams.  Afflicted  with  the  plague 
of  sin,  yet  they  dream  of  health  ;  poor, 
dream  of  riches ;  debased,  of  dignities  ; 
wretched,  yet  dream  of  bliss  and  joy  ;  con- 
demned and  in  the  way  of  ruin,  yet  dream 
of  heaven  and  eternal  life;  life  ebbing, 
they  dream  of  years  to  come.  Who  can 
describe  the  dreams  of  sin  and  sinners  ? 

5.  A  state  of  peril.  Asleep,  they  are  no 
longer  able  to  watch  and  defend  themselves. 
Now  the  horrid  assassin  and  murderer 
wend  their  cruel  way  to  shed  blood.  How 
many  have  slept  only  to  awake  in  eternity  ; 
so  also  from  accidents,  fire,  storms,  &c.  ; 
also  from  disease  and  sudden  death.  So 
exposed  is  the  sinner ;  exposed  every  mo- 

j  ment  to  the  just  displeasure  of  God  ;  thus 
!  while  Belshazzar  was  feasting  ;  thus  while 
I  the  rich  fool  was  planning ;  thus  while 
'  Herod  was  deified. 

I      6.   This  sleep  is  a  state  of  disease.     Not 
j  natural  and  healthy  sleep,  but  the  result  of 
I  disease,    the    effect   of    moral    depravity. 
I  Hence  it   becomes   more    profound,    more 
!  universal,  more  unexcitable,  till   it  termi- 
nates in  eternal   death.     Sleep  of  death, 
ending  in  death    everlasting.     From   this 
state  men  never  awake  themselves.     Ob- 
!  serve, 

II.  God's    gracious   call.     It   is   God 
speaking  in  the  text,  and  he  is  speaking  in 
34 


mercy  with  a  view  to  our  salvation.  Not 
as  he  will  speak  at  the  last  day,  when  his 
voice  will  awake  the  dead,  and  shake  the 
universe.     God  thus  calls, 

1.  By  the  various  circumstances  and 
events  of  life.  Often  by  adversity — by  af- 
fliction— by  bereavements — by  the  exam- 
ple and  advice  of  friends — by  instances  of 
his  displeasure,  sudden  deaths,  &c. 

2.  By  his  blessed  word.  By  the  word 
written  and  preached.  Most  read  or  hear 
it  read,  and  how  it  describes  our  state,  &c. ; 
how  it  calls  to  repentance,  &c. ;  how  it 
urges  salvation.  But  especially  by  the 
preaching  of  the  word.  The  minister  goes 
forth  expressly  to  warn,  arouse,  and  ex- 
hort.  Have  you  not  been  called  hundreds, 
yea,  thousands  of  times  ?  "  If  any  man 
have  ears,"  &c. 

3.  God  calls  by  the  admonitions  of  con- 
science. Who  has  not  felt  the  inward  con- 
viction, the  inward  rebuke,  the  inward 
warning  ?  &c.  Now  thus  God  calls  men, 
but  to  what  ? 

(1.)  To  awake;  to  shake  off" the  lethar- 
gy ;  to  arouse  themselves ;  to  exercise 
their  powers  ;  "  Consider  your  ways,"  &c. 
To  reflect,  &c. 

(2.)  To  arise  from  the  dead  ;  to  forsake 
tlie  position  of  sleep  and  death ;  the  com- 
pany and  state  of  the  dead,  &c.  Illustrate 
it  by  a  person  who  has  taken  some  power- 
ful opiate ;  or  some  one  who  has  been 
overcome  by  intense  cold,  and  where  sleep 
would  be  death.  Now  power  is  ever  given 
to  obey. 

III.  The  great  promise.  "  Christ  shall 
give  thee  light." 

1.  The  blessing  promised  is  light. 
(1.)  The  light  of  saving  knowledge. 
(2.)  Of  true  peace  and  joy  by  the  for- 
giveness of  sin. 

(3.)  Of  holiness.  "A  new  heart,"  &c. 
Become  a  child  of  light,  &c. 

2.  The  source  of  the  blessing  is  Christ. 
Christ  is  appointed  to  this.  It  is  his  work, 
&c.  In  the  days  of  his  flesh,  &;c.  To 
many  here.     Whosoever  cometh,  &c. 

3.  The  manner  of  its  be  stowment.  "Shall 
give."  All  his  blessings  are  gifts.  Free, 
rich,  meritless,  suit  all  cases,  &c. 

APPLICATION. 

1.  We  call  upon  the  sinner  to  awake. 
Now  ;  in  earnest. 

2.  Warn  the  Christian  against  lethargy. 
"  Let  us  not  sleep  as  do  others,"  &c. 


266 


SKETCHES  OF  SERMONS. 


ON  STRIVING  WITH  GOD. 

"  Wo  unto  him  that  striveth  with  his  Maker." 
— Isaiah  xlv.  9. 

The  sinner  is  variously  represented  in 
the  writings  of  this  holy  book.  The  idea 
of  rebellion  is  one  of  frequent  recurrence. 
A  sinner  rebels  against  God's  authority 
and  dominion.  The  sinner  is  frequently 
styled  an  enemy,  and  this  is  evident  botli 
from  his  heart,  and  tongue,  and  life.  The 
heart  is  in  a  state  of  enmity,  &c. — the 
tongue  impiously  exclaiming,  "  Depart  from 
us,  for  we  desire  not,"  &c.,  and  wicked 
works  distinguish  the  ungodly  man.  Very 
frequently  the  sinner  is  described  as  fight- 
ing against  God,  or  contending  with  him, 
and  this  is  the  idea  of  the  text,  "  Wo  unto 
him,"  &c.     Let  us  notice, 

I.  The  manifestation  of  this  strife. 

II.  The  evils  of  such  a  course. 

III.  The  final  results. 

I.  The  manifestation  of  this  strife. 
To  strive  is  to  oppose,  and  in  a  variety  of 
ways  sinners  exhibit  opposition  to  God. 
There  is, 

1.  The  unhlushing  opposition  of  infidelity . 
Nothing  can  exhibit  more  daring  wicked- 
ness than  infidelity — denying  God.  Ex- 
cluding his  existence  or  government  from 
his  own  world.  To  say  there  is  no  God  ! 
or  to  affect  to  say  so,  or  to  reduce  him  to 
an  indifferent  spectator  of  his  works  and 
creatures.  In  connection  with  infidelity 
there  is  the  rejection  of  the  scriptures,  and 
boasting  of  the  sufficiency  of  nature  to 
teach  us  virtue  and  religion.  What  part 
of  nature  ?  Or  what  can  we  know  of  moral 
right,  die— -of  evil  ?  &c.  Apply  this  to 
truth,  to  honesty — to  prayer,  &c.  It  is  all 
mockery,  you  might  as  soon  expect  a  child 
to  learn  to  speak  by  hearing  the  winds. 
No  !  the  rejecter  of  the  Bible  will  not  find 
another  oracle  of  truth  in  the  universe. 
How  devoted  this^  class  of  individuals  are 
in  prosecuting  their  work  !  How  eager  to 
dissuade  others  from  their  adherence  to  the 
Christian  religion  ! 

2.  The  fearless  transgressions  of  the  bold 
and  daring  in  iniquity.  Those  who  drink  in 
iniquity  as  an  ox,  &c.  Who  lay  aside  all 
the  restrictions  of  conscience  and  the  respect 
of  the  virtuous  around  them.  Who  give 
themselves  up  to  every  evil  way  and  work. 
Whose  language  is  filthy  and  brutal.  Who 
have  no  fear,  nor  shame,  nor  sense  of  their 


responsibility,  and  who  are  in  fact  demon- 
ized  by  habitual  sins. 

3.  Those  who  resist  the  providential  deal- 
ings and  interpositions  of  God  for  their  sal- 
vation. Providence  subserves  the  designs 
of  grace.  The  movements  of  the  divine 
government  are  often  full  of  instruction — 
often  act  as  warnings  and  beacons.  Ad- 
versity, sickness,  and  bereavements  are 
often  employed  to  lead  to  thought  and  con- 
sideration, to  reflection,  repentance,  and 
personal  religion.  The  resistance  of  these 
is  striving  against  God.  If  these  do  not 
soften  they  harden.  Some  metals  melt 
while  others  harden  in  the  furnace.  God 
hedges  up  the  way  of  some,  that  in  their 
afflictions  they  may  seek  him  ;  if  they  do 
not,  they  must  break  through  and  fight 
against  him. 

4.  Those  who  tvill  not  yield  to  the  over- 
tures of  the  gospel.  The  gospel  proclaims 
men  enemies,  and  seeks  their  return  to 
friendship  ;  traitors,  &c. ;  wanderers,  &c.; 
and  urges,  "  Be  ye  reconciled  to  God." 
"  Agree,"  &c.  "  Be  at  peace,"  &c.  The 
gospel  proclaims  an  amnesty  ;  but  of  course 
it  is  on  the  principle  of  throwing  down  their 
weapons  and  ceasing  to  strive  and  rebel. 
Whoso  persists  in  unbelief  strives  against 
God — yea,  against  the  riches  of  his  grace. 

II.  The  evils  of  such  a  course. 

1.  It  is  full  of  infatuation.  It  cannot  be 
vindicated  upon  the  principle  of  reason  or 
propriety.  It  is  evidently  a  sign  of  the 
mind  being  blinded  by  the  wicked  one. 
Either  the  faculties  of  the  ■understanding 
and  judgment  are  in  entire  darkness,  or 
they  are  wofully  perverted.  There  cannot 
be  greater  madness  or  more  complete  folly 
than  to  strive  against  God. 

2.  It  is  fraught  with  evils  to  our  own 
souls.  It  acts  negatively  in  excluding  the 
greatest  blessings  God  has  to  bestow. 
"  Your  sins  have  withholden  good  things," 
&c.  It  excludes  the  divine  favor,  peace  of 
conscience,  and  a  hope  of  immortality.  It 
deprives  us  of  all  the  rich  communications- 
of  heaven.  Besides,  it  acts  positively  to 
our  injury.  It  degrades  the  mind,  it  hardens 
the  heart,  it  sears  the  conscience,  it  fills 
with  fear.  "  The  wicked  flee,"  &c.  It 
converts  conscience  into  a  gnawing  worm. 
It  often  makes  life  insupportable,  and  drives 
to  delirium  or  to  despair. 

3.  It  is  full  of  ingratitude.  Look  at  the 
child  that  despises  and  treats  irreverently 
his  parent.     How  you  feel  indignation  to 


REFUGE  OF  LIES. 


387 


rise,  (kc.  That  child  is  the  sinner  who 
strives  against  his  Maker.  Look  at  that 
befriended  individual  who  calumniates  and 
seeks  the  ruin  of  his  patron  and  benefactor 
— conspires  against  his  property  and  life. 
Look  at  that  ransomed  slave  who  unites 
with  the  bloodthirsty  enemies  of  his  bene- 
factor, &c.  But  all  figures  must  fail  in 
the  illustration.  But  in  reference  to  striv- 
ing against  God,  notice, 
in.  Its  final  results. 

1.  We  cannot  injure  Deity.  We  might  in- 
jure a  potsherd  like  ourselves.  Even  a  weak 
man  may  injure  a  powerful  one.  But  God 
is  too  high  for  the  arrows  of  the  sinner's 
rebellion.  We  cannot  baffle,  or  confuse, 
or  disturb  his  felicity.     Neither, 

2.  Can  we  benefit  ourselves.  Who  hath 
hardened  himself  against  the  Lord  and  pros- 
pered ?  Who  indeed  ?  Is  there  any  case  on 
record  ?  The  man  who  strives  against  God 
converts  the  pure  stream  into  a  deadly  cur- 
rent, the  wholesome  air  into  a  pestilent  atmo- 
sphere, and  all  the  enjoyments  of  life  into 
sources  of  wretchedness  and  misery.  It 
blights  all  the  soul's  prospects  of  felicity 
forever.     Nor  can  we, 

3.  Escape  the  triumphs  of  the  divine 
judgments  over  lis.  One  must  prevail.  We 
cannot ;  then  God  will ;  and  his  prevailing 
will  be  our  wo.  "  Wo  unto  him,"  &c. 
The  vengeance  of  God  is  the  direst  wo, 
and  it  must  be  endured  ;  the  wo  of  his 
displeased  and  incensed  countenance  ;  the 
wo  of  his  righteous  sentence  ;  wo  of  his 
fiery  indignation  which  shall  consume  the 
adversaries  ;  wo  of  everlasting  misery  as 
the  desert  of  iniquity  ;  wo  unto  him — to 
each  and  all  such.  To  the  beggar  and  the 
monarch  ;  to  the  great  and  the  small  ;  to 
the  learned  and  the  ignorant ;  to  the  young 
and  the  old  ;  to  all  and  every  one. 

APPLICATION. 

Probably  there  are  four  descriptions  of 
character  here. 

1.  The  strivers  against  God,  who  are  in- 
different, perhaps  reckless.  Oh  think  and 
stop  in  your  career,  &c. 

2.  Those  who  occasionally  relent  and  hesi- 
tate. Allow  those  good  emotions  to  prevail. 
They  are  heaven's  distilling  dews.  "  Grieve 
not  the  Spirit  of  God,"  &c. 

3.  Those  who  are  suing  for  mercy.  Oh 
now  exclaim,  "  I  yield,  I  yield,  I  can  hold 
out  no  more,"  &c. 

4.  To  the  children  of  God.     Rejoice  in 


your  religious  experience,  and  labor  for  the 
weal  of  others.     Feel  for  others, 

"  Oh  tell  to  all  the  world  around 

What  a  dear  Saviour  you  have  found." 


REFUGE  OF  LIES. 

"  And  the  hail  shall  sweep  away  the  refuge  of 

lies." — Isaiah  xxviii.  17. 

Numerous  are  the  stratagems  of  Satan 
to  ruin  souls.  In  some  he  effects  this  by 
hurrying  them  on  in  the  broad  way  of  open 
transgression  ;  in  others  by  rendering  them 
the  victims  of  some  peculiar  constitutional 
sin  ;  as  pride,  cruelty,  oppression,  avarice, 
&c.  ;  in  others  by  inciting  a  spirit  of  dis- 
belief to  the  truth.  "  The  fool  hath  said  in 
his  heart,  There  is  no  God."  In  others  by 
inducing  inattention  to  the  things  of  the 
soul.  But  our  text  leads  us  to  contemplate 
the  false  refuges  to  which  he  causes  others 
to  betake  themselves.  Observe,  sinners 
often  feel  the  necessity  of  a  refuge  ;  they 
frequently  betake  themselves  to  refuges  of 
lies  ;  such  refuges  will  be  ultimately  swept 
away. 

I.  Sinners  often  feel  the  necessity 
OF  A  REFUGE.     This  arises  sometimes  from, 

1.  An  internal  sense  of  guilt.  Unless  in 
cases  of  utter  obduracy,  transgression  and 
remorse  are  ever  wedded  together.  Even 
Pagans  have  felt  these  workings  of  con- 
science, these  pangs  of  guilty  torture. 
Under  these,  men  sigh  for  peace,  long  for 
rest,  and  earnestly  desire  a  refuge. 

2.  From  the  calamitous  events  of  life. 
Sudden  adversity,  domestic  bereavements, 
visiting  the  open  grave  of  some  friend ;  bodi- 
ly indisposition,  mental  disquietude,  &c. 

3.  Fro?7i  the  supposed  nearness  of  death. 
How  men,  who  mock  at  religion  in  health, 
quail  at  the  approach  of  death  !  How  Vol- 
taire trembled  in  a  storm,  how  anxious  then 
to  have  deliverance,  to  obtain  a  refuge  ! 

4.  Under  the  alarming  influences  of  the 
preached  word.  When  the  truth  has  flash- 
ed across  the  mind  and  startled  the  con- 
science. Thus  Felix,  and  thus  thousands. 
How  lamentable  that  these  impressions  and 
convictions  are  often  so  fleeting,  so  evanes- 
cent ;  but  still  more  so  when  they  flee  to 
sources  of  false  security.     Notice  then, 

II.  Sinners  frequently  betake  them- 
selves to  refuges  OF  LIES.  Of  these 
notice, 


268 


SKETCHES  OF  SERMONS 


1.  Partial  reformation  of  life.  Giving 
up  the  grosser  sins  of  which  they  have  been 
guilty  :  intemperance,  avarice,  profanity, 
wrath,  injustice,  fraud,  &c.  Now  the  am- 
putation of  a  member,  when  the  whole  body 
is  diseased,  is  fruitless. 

2.  A  general  regard  to  Christian  morality. 
To  the  outward  acts  of  obedience.  If  pa- 
rents, parental  regard  to  their  children  ;  if 
children,  filial  obedience  ;  discharge  of  the 
social  duties,  general  uprightness,  external 
decorum,  propriety  of  speech,  a  rigid  regard 
to  truth,  all  of  which  are  good  in  their  le- 
gitimate sphere  and  extent. 

3.  An  outioard  profession  of  religion. 
Punctual  regard  to  public  worship,  a  proper 
regard  to  ordinances,  a  name  among  the 
people  of  God,  zeal  against  infidelity  and 
irreligion.     Then  we  may  notice, 

4.  A  prominent  and  public  sectarian  spi- 
rit. Rigid  adherence  to  party,  and  sect, 
and  creed  ;  violent  anathematizing  all  oth- 
ers ;  great  ardor  in  the  public  events  of  the 
church  to  which  they  belong.  "  Come,  see 
my  zeal,"  &c. 

5.  Distinguished  generosity  and  charity. 
Liberality  to  the  poor,  works  of  beneficence, 
enrolled  among  the  compassionate  and  be- 
nevolent. "  Give  their  goods  to  feed  the 
poor,"  &c.  Now  all  these  are  often  only  re- 
fuges of  lies ;  all  these  may  engage  a 
man's  anxious  attention,  and  the  root  of 
the  matter  have  no  place  in  his  heart.  We 
may  add, 

6.  A  general  reliance  on  the  mercy  of 
God.  A  kind  of  self-confident  persuasion 
that  God  is  good,  that  he  will  not  punish, 
an  indefinite  resting  on  his  clemency,  for- 
getting his  righteousness,  purity,  truth,  &c. 

III.  Such  refuges  will  be  ultimately 
SWEPT  AWAY.     They  will  be  so, 

1.  In  a  dying  hour.  Then  the  mental 
vision  often  becomes  peculiarly  acute,  the 
moral  sense  keen  and  distinct,  and  the  hon- 
esty of  the  Spirit  throws  off  the  tinsel  mask, 
which  is  now  manifestly  worse  than  use- 
less. How  poor  and  worthless  is  self-right- 
eousness, in  all  its  possible  extent,  to  a  spirit 
just  stepping  into  the  presence  of  the  holy 
God  !  A  queen  of  England,  although  pro- 
fessing to  be  "  defender  of  the  faith,"  and 
having  bishops  at  her  control,  felt  this,  and 
died  in  circumstancesof  unutterable  alarm. 

2.  In  the  morning  of  the  resurrection. 
Then  all  classes  and  distinctions  will  be 
reduced  to  two.  None  but  the  righteous 
will  have  a  part  in  the  first  resurrection. 


Others  will  rise  with  shame,  confusion,  and 
horror,  to  everlasting  contempt. 

3.  In  the  decisions  of  judgment.  God 
will  judge  all  men  in  righteousness.  The 
wicked  and  the  righteous  will  be  separated, 
as  a  man  separateth  the  sheep  from  the 
goats  ;  no  pretence  will  avail,  no  disguise, 
no  plea,  no  stratagem,  no  importunity,  no 
effort  to  flee,  &c.  All  refuges  of  lies  will 
be  swept  away. 

application. 

1.  Warn  against  these  destructive 
schemes  and  wiles  of  Satan. 

2.  Exhibit  the  one  only  refuge,  Jesus 
Christ,  who  delivers  from  the  wrath  to 
come. 

3.  Urge  instant  faith  in  him ;  "  Count 
all  things  but  loss,"  &c.  All  who  believe 
in  him  are  secure  for  both  worlds ;  to  this 
refuge  repair  every  one,  earnestly,  and 
now. 


GOD'S    SOLICITUDES  FOR  MANKIND. 

"  Oh  that  there  were  such  an  heart  in  them,  that 
they  would  fear  me,  and  keep  all  my  command- 
ments always,  that  it  might  be  well  with  them, 
and  with  their  children  forever." — Deuteronomy 
v.  29. 

Our  text  refers  to  God,  and  his  ancient 
people  Israel.  At  the  time  of  the  giving 
of  the  law,  under  the  influence  of  fear,  and 
no  doubt  in  the  full  sincerity  of  their  hearts, 
they  had  said  to  Moses,  "  Speak  thou  unto 
us  all  the  words  that  the  Lord  our  God  shall 
speak  unto  thee,  and  we  will  hear  it  and  do 
it."  God  approved  of  their  holy  determi- 
nation, but  knowing  the  deceitfulness  of  the 
heart,  he  says,  "  Oh  that  there  were  such 
an  heart  in  them,"  &c.  Jehovah  had  the 
concern  for  Israel  he  has  for  you,  he  de- 
sires you  to  possess  sincere  and  unfeigned 
piety,  that  religion,  which  will  benefit  you 
forever,  and  be  a  blessing  to  your  posterity 
after  you.  We  shall  ground  several  pro- 
positions upon  the  text. 

I.  True  religion  is  inseparably  con- 
nected  WITH   A  peculiar  STATE  OF  HEART. 

"  Oh  that  there  were  such  an  heart,"  &c. 
The  state  of  the  heart  naturally  is  evil ; 
an  evil  root,  an  evil  fountain.  It  is  de- 
scribed as  a  heart  of  stone  ;  cold,  hard, 
unyielding,  deceitful,  &c.  ;  it  is  described 
as  proud,  self-willed,  and  carnal.  Now, 
with  this  state  of  heart  there  can  be  no  pi- 
ety.    This  heart,  therefore,  must  be  reno- 


THE  PRIDE  AND  OBSTINACY  OF  THE  SINNER. 


269 


vated,  so  as  to  become  a  new  heart,  flesh 
instead  of  stone,  spiritual  instead  of  carnal, 
contrite  instead  of  callous,  lowly  instead  of 
proud ;  in  one  word,  it  must  be  renewed 
and  made  spiritual,  cleansed,  &c.  "  Old 
things,"  &c.  This  is  a  very  important 
consideration,  the  basis  of  acceptable  reli- 
gion.    "  My  son,  give  me  thy  heart,"  &c. 

II.  A  RIGHT  STATE  OF  HEART  WILL  BE  CON- 
NECTED   WITH    THE     FEAR    OF    GoD.       Many 

dare  God,  insult,  blaspheme,  &c.  ;  many 
never  think  of  God,  &c. ;  many  regard  him 
with  horrific  dread.  All  these  states  of 
mind  are  equally  contrary  to  religion.  A 
right  state  of  heart  will  produce  fear,  reve- 
rential fear,  holy  fear,  filial  fear.  "  The 
fear  of  God"  is  often  used  for  the  whole  of 
religion.  His  perfections,  works,  glory, 
judgments,  should  all  inspire  this  fear. 

III.  A  RENEWED  HEART  WILL  BE  EVINCED 
BY  EVANGELICAL  OBEDIENCE.       Not  will-ser- 

vice,  not  self- righteousness,  not  meritorious 
obedience,  but  evangelical  obedience,  as  the 
■fruit  of  a  right  state  of  mind,  the  effect  of 
faith,  the  obedience  of  love.  Now  this 
evangelical  obedience  should  be  evinced  in 
two  ways. 

1.  By  Us  universality.  "  All  my  com- 
mandments." They  are  all  right,  wise, 
good  ;  all  of  them  are  important  and  ne- 
cessary ;  ye  cannot  be  right-minded  and 
wish  to  choose,  &c.  "  Ye  are  my  friends 
if  ye  do  whatsoever,"  &c. 

2.  By  its  perpetuity.  "Always."  Most 
men  do  what  is  right  occasionally,  but  our 
obedience  must  be  constant.  "  Always, — 
in  season  and  out  of  season,  in  prosperity 
and  adversity,  under  reproach,  persecu- 
tion," &c.  ;  at  all  rates  and  hazards,  "  Be 
faithful  unto  death,"  &c. 

IV.  True  religion  is  essentially  con- 
nected WITH  OUR  well-being.  "  That  it 
rnight,"  &c.     Now  this  is  true, 

1.  As  to  our  present  well-being.  It  is 
well  for  the  body  and  the  soul,  for  the  mind 
and  the  heart.  It  exalts — improves — 
blesses — comforts — saves,  &c. 

2.  As  to  our  future  well-being.  It  shall 
be  well  with  the  righteous,  "  They  shall  be 
mine,"  &c.  They  are  heirs  of  glory. 
"  Shall  see  the  King  in  his  beauty,"  die.  ; 
they  shall  die  in  peace,  and  dwell  with 
God  forever.  "  When  flesh  and  heart  fail," 
&;c. 

V.  Jehovah  is   sincerely  concerned 

THAT  THIS  RELIGION  SHOULD  BE  OUR  INDI- 
VIDUAL PORTION.    Hence  his  declarations — 


provisions — invitations — forbearance,  &ic. 
His  nature  disposes  him  to  this,  his  glory 
also. 

APPLICATION. 

1.  Learn  the  true  characteristics  of  ac- 
ceptable religion.  Renewed  heart,  fear, 
and  evangelical  obedience. 

2.  Learn  the  desirableness  of  true  piety. 
Our  welfare,  &c. 

3.  The  influence  of  true  piety  on  our  pos- 
terity, SfC. 

4.  The  inexcusableness  of  those  who  are 
irreligious,  ^c.     "  Oh  that,"  &;c. 


THE    PRIDE  AND   OBSTINACY  OF  THE 
SINNER. 

"  The  wicked,  through  the  pride  of  his  counte- 
nance, will  not  seek  after  God." — Psalm  x.  4. 

Two  points  in  theology  we  deem  of  es- 
sential importance ;  they  cannot  be  too 
highly  estimated,  too  seriously  pondered, 
or  too  frequently  considered.  The  first  is 
this,  all  good  is  from  God  ;  he  is  the  one 
source  of  light,  and  purity,  and  bliss. 
Whatever  excellency  or  enjoyment  per- 
tains to  men,  God  is  the  author,  and  the 
whole  glory  belongs  to  his  name.  The 
second  is,  that  the  evil  and  misery  of  man 
are  of  himself,  and  that  all  the  blame  of  his 
wretchedness  and  ruin  is  his  own.  This 
is  often  exhibited  to  us  in  the  scriptures, 
&c.  Two  or  three  passages  shall  suffice. 
"  I  have  called,"  &c.  "  Ye  will  not,"  &c. 
"  Whatsoever  a  man  soweth,"  &c.  And 
also  the  text.  The  text  contains  a  char- 
acter to  be  defined — a  line  of  conduct  to  be 
explained — and  the  cause  which  is  assign- 
ed for  that  conduct.     The  text  contains, 

I.    A  CHARACTER  TO  BE  DEFINED.       "  The 

wicked."  We  are  too  apt  to  apply  the  term 
to  the  notorious — to  the  profligate,  &c. 
There  is  one  view  I  wish  to  impress  upon 
you,  that  the  absence  of  real  piety  involves 
the  charge  of  wickedness.  We  are  not  to 
judge  by  the  opinions  of  men,  by  human 
laws,  but  by  the  scriptures  of  divine  truth. 
I  ask  not  the  magistrate  of  the  district — I 
ask  not  the  persons  you  travel  with — I  ask 
not  your  neighbors,  or  friends,  or  family  ; 
but  I  inquire  of  the  oracles  of  eternal  truth. 
Do  you  believe  in  the  Lord  Jesus  Christ  ? 
Do  you  enjoy  and  obey  the  influences  of 
the  Spirit  ?    Do  you  love  God  supremely  ? 


270 


SKETCHES  OF  SERMONS. 


Are  you  spiritually  minded  ?  Do  you  seek 
first  and  chiefly  the  kingdom  of  God,  &c.  ? 
Are  you  actuated  by  the  holy  principles  of 
the  gospel?  If  not,  however  intellectual, 
you  do  not  know  God  ;  or  moral,  you  do 
not  serve  him  ;  or  amiable,  you  have  not 
his  mind  ;  or  religious,  yet  you  have  not 
the  Spirit  of  Christ  Jesus  ;  unless  the  heart 
has  been  renewed,  and  the  mind  of  the  Sa- 
viour imparted,  we  belong  to  the  class  de- 
scribed in  the  scripture  as  being  wicked. 
How  many  then  of  this  character  are  now 
before  God  in  this  assembly  ?  Do  I  belong 
to  it,  or  have  I  been  saved  from  it  ?  Ob- 
serve in  the  text, 

II.    A  LINE    OF    CONDUCT    WHICH    MUST  BE 

EXPLAINED.  "  Will  not  seek  after  God." 
Let  some  truths  premise  our  remarks 
here.  Men  are  alienated  from  God  by  sin. 
All  men  have  forsaken  him.  God  is  wil- 
ling  to  be  sought  by  his  wandering  chil- 
dren. He  desires  their  return  ;  he  em- 
ploys means  for  it ;  many  by  these  means 
have  returned  and  sought  God,  and  obtained 
mercy.     But  the  wicked  will  not  seek,  &c. 

1 .  They  will  not  seek  after  the  knowledge 
of  God.  "  Some  men,"  &c.  All  other 
knowledge  they  admire,  extol,  &;c.  They 
would  be  ashamed  to  be  ignorant  of  letters 
— of  general  science — of  literature,  &c. 
But  they  know  not  God,  &c.  ;  neither  will 
they  seek  in  the  volume  of  eternal  truth  to 
attain  this  knowledge.  No  time,  or  talent, 
or  opportunity,  given  to  this.  Created 
things,  but  not  the  Creator.  Sublunary, 
but  not  the  immortal.  Often  frivolous,  &c., 
but  not  the  supreme  good. 

2.  They  will  not  seek  after  reconciliation 
with  God.  They  have  rebelled,  trans- 
gressed, &c.  God  is  displeased  with  their 
conduct — they  are  under  sentence  of  wrath, 
yet  they  act  and  live  as  though  they  were 
secure.  No  sincere  anxiety  to  enjoy  the 
favor  of  God. 

3.  They  will  not  seek  conformity  to  God's 
likeness.  Most  men  desire  to  resemble 
some  one  or  some  class.  The  ambitious, 
the  rich,  the  influential  ;  but  they  care  not 
to  resemble  the  divine  holiness  ;  aim  not  at 
attaining  the  image  of  God.  They  do  not 
love  or  admire  spiritual  purity,  therefore 
will  not  seek  to  possess  it. 

4.  They  do  not  seek  after  fellowship  with 
God.  "  God  is  not  in  all  their  thoughts." 
They  desire  not  communion  with  God  either 
in  public  or  private  ;  they  say,  "  Depart 
from  us,  we  desire  not  the  knowledge  of  thy 


ways."  They  seek  this  in  reference  to 
kindred  spirits  ;  they  commune  with  nature 
and  art,  but  not  with  God.  Let  us  notice. 
III.  The  cause  of  this  procedure  which 
THE  TEXT  ASSIGNS.  "  Pride."  Undue 
esteem  of  self.  Arrogant  estimation  of  their 
own  powers,  dic. 

1.  Pride  hates  the  view  which  the  scrip, 
lures  give  of  human  nature.  It  will  not 
have  man  dethroned.  Will  not  allow  his 
total  depravity — his  helplessness — misery, 
desert,  &c. 

2.  Pride  approves  not  of  the  divine  su- 
premacy. Each  carnal  heart  would  rule 
— hold  the  reins — sway  the  sceptre.  Likes 
not  God's  control.  Approves  not  being 
subordinate  in  every  thing  to  Deity. 

3.  Pride  often  rejects  the  way  of  salva- 
tion. As  a  free  gift,  all  of  grace.  It  says, 
Let  me  do  something — excel  and  win  it — 
strive  and  conquer  for  it — suffer  and  earn 
it — work  and  pray  for  it. 

4.  Pride  objects  to  the  means  connected 
loith  salvation.  Contrition,  confession,  abase- 
ment, restitution,  lowliness,  &c.,  of  heart, 
confession  of  Christ  before  men. 

5.  Pride  dislikes  the  universality  of  salva- 
tion. Murmurs  that  the  vilest,  &c.,  should 
be  equally  welcome  ;  or  the  poorest — or 
the  most  illiterate.  It  would  have  a  dis- 
pensation to  itself — a  respectable  religion, 
a  peculiar  kind  of  service,  not  vulgar,  &c. 

application. 

1 .  Have  you  sought  after  God  ?  In 
truth.     Earnestly  and  prayerfully. 

2.  Or  are  you  indifferent  ?  What  is  the 
cause,  &c.  Is  it  pride  ?  Examine,  be 
particular,  faithful,  minute,  &c. 

3.  The  threats  to  the  proud  are  fearful. 
Publicly  disgraced,  brought  low,  &c. ;  cov- 
ered with  shame,  &c.  No  distinction  in 
the  great  day,  either  of  rank,  or  talent,  &c. 

4.  All  are  now  invited  to  seek  after  God. 
"  Let  the  wicked  forsake  his  way,"  &c. 


GOD'S  GRACIOUS  INVITATION  TO 
SINNERS. 

"  Come  now,  and  let  us  reason  together,  saith 
the  Lord:  though  your  sins  be  as  scarlet,  they 
shall  be  as  white  as  snow  ;  though  they  be  red  like 
crimson,  they  shall  be  as  wool." — Isaiah  i.  18. 

It  is  scarcely  possible  to  conceive  of  a 
more  interesting  and  delightful  .exhibition 
of  the  love  and  mercy  of  God,  than  is  pre- 


GOD'S  GRACIOUS  INVITATION  TO  SINNERS. 


271 


rented  to  us  in  these  words  ;  unless  they 
jiad  been  found  in  the  volume  of  eternal 
;ruth,  we  might  justly  have  doubted  their 
veracity.  For  the  speaker  in  the  text  is 
Jehovah,  a  Being  infinitely  happy  and  glo- 
rious in  himself,  whose  felicity  and  dignity 
pannot  be  enlarged  or  diminished.  He 
jneeds  not,  on  his  own  account,  the  return 
jf  the  sinner  to  himself;  besides,  he  is  the 
offended  party.  It  is  his  authority  which 
has  been  slighted.  His  laws  violated — his 
woodness  abused — his  holy  image  effaced. 
How  marvellous,  then,  that  he  should  stoop 
to  ask  reconciliation  with  poor  wretched 
man,  the  rebel  and  traitor  against  heaven ! 
lYet  so  it  is.  "  Come  now,  and  let  us  rea- 
son together,"  &c.     Notice, 

I.   The  CHARACTERS  ADDRESSED.     NoW  the 

uharacters  are  not  such  as  excel  in  moral 
excellency,  but  the  reverse,  the  debased, 
jthe  vilest  and  most  degraded  of  sinners,  re- 
jpresented,  in  their  iniquities,  as  being  like 
lunto  scarlet  or  crimson.  How  apt  we  are 
to  think  that  such  are  too  low  to  be  raised 
up,  too  defiled  to  be  made  clean,  too  far 
alienated  to  be  reclaimed !  Whatever  we 
jmay  think,  these  are  the  invited  in  our  text, 
and  these  are  the  characters  we  are  now  to 
jcontemplate.  Who  then  are  included  in 
the  description  ;  their  sins  being  as  scarlet, 
&c.     Now  it  includes, 

1 .  Those  whose  sins  are  glaring  and  7nani- 
fest.  There  is  much  invisible  evil  in  ex- 
istence. Much  hidden  in  the  deep  recesses 
of  the  soul.  Much  that  the  eye  of  man  or 
angel  never  sees.  There  may  be  hidden 
thoughts  of  impiety,  and  blasphemy,  and 
infidelity,  and  anger,  and  malice.  But  ex- 
ternal circumstances  act  in  the  moral 
world  as  the  shore  to  the  ocean,  limiting 
and  bounding  its  waters.  Now  a  great 
many  of  the  ungodly  are  thus  restrained, 
and  it  is  well  for  society  and  the  church 
of  Christ  that  it  is  so.  But  we  find  num- 
bers who  have  gone  beyond  this  boundary, 
who  are  not  ashamed  of  their  iniquities. 
Who  countenance  wickedness  in  public 
places  and  bear  the  mark  of  the  beast  in 
their  foreheads.  Many  revel  in  iniquity. 
Drink  it  in  as  the  ox  drinketh  water. 
Loudly  blaspheme.  Openly  debase  them- 
selves, and  glory  in  their  shame.  The  sins 
of  such  are  as  scarlet  or  as  crimson. 

2.  Tt  will  apply  to  those  whose  iniquities 
are  especially  productive  of  much  evil  and  mis- 
ery. To  those  who  are  ring-leaders  in  sin  ; 
those  who  constrain  others  to  do  wickedly  ; 


those  who  are  champions  of  vice  ;  ridiculers 
of  piety,  and  who  labor  to  throng  the  road 
to  hell  with  their  fellow-sinners ;  and  here 
let  me  refer  to  those  who  are  heads  of  fami- 
lies. Your  children  and  domestics  look  up 
to  you  ;  they  will  extensively  be,  what  you 
appear  to  be.  You  create  the  deadly  at- 
mosphere they  breathe,  you  poison  the 
waters  they  drink.  What  cruelty  such 
display  to  their  families !  You  swearing, 
you  drunken  heads  of  families,  you  who 
have  ruined  your  children. 

3.  It  will  apply  to  those  who  have  sinned 
against  great  privileges  and  mercies.  Now 
it  cannot  be  doubted  that  many  who  are  in 
a  condition  of  darkness  would  have  been 
otherwise,  had  they  possessed  the  privileges 
which  others  have  enjoyed.  Thus  Christ 
said,  "  Wo  unto  thee,  Chorazin  !  Wo  unto 
thee,  Bethsaida,"  &c.  As  it  is  with  nations 
and  cities,  so  it  is  with  individuals.  How 
many  have  had  privileges  and  mercies  of  a 
high  character  !  I  place  among  these  pious 
parents.  You  had  their  example,  their 
prayers,  their  best  counsels,  their  dying  en- 
treaties. I  place  religious  society.  Y'"ou 
have  moved  in  a  circle  favorable  to  piety  ; 
you  have  seen  religion  embodied,  &c.  .\ 
faithful  ministry.  You  have  had  the  gos- 
pel in  purity,  plainness,  and  affection.  I 
place  also  striking  providences.  God  has 
met  you  in  affliction,  in  bereavements,  &;c. 
What  did  you  say,  resolve,  and  vow  before 
God  ?  And  what  have  you  done  ?  Are 
you  not  ingrates,  promise-breakers,  mock- 
ers of  God  ? 

4.  It  will  apply  to  backsliders.  Such  as 
have  once  been  enrolled  in  Christ's  army, 
but  who  have  deserted  and  gone  over  to  the 
camp  of  the  devil.  AVho  once  prayed,  but 
now  have  refrained,  &c.  What  an  awful 
state  !  What  grief  you  have  caused  to  the 
church  !  How  you  have  dishonored  Chris- 
tianity, and  wounded  the  Saviour  in  the 
house  of  his  friends  !  How  infidels  have 
scoffed  !  How  the  world  has  been  harden- 
ed !  Poor  miserable  apostate  !  are  not  thy 
sins  "  as  scarlet,  yea,  as  crimson,"  &c. 

5.  //  will  apply  to  aged  transgressors. 
Those  who  have  grown  gray-headed  in  the 
service  of  sin.  Old  age  is  unnerving  that 
arm,  which  has  ever  been  lifted  up  against 
God.  Oh  think  of  the  course  you  have 
pursued  !  Think  how  countless  your  sins  ! 
Think  how  unnumbered  your  provocations  ; 
and  yet  you  are  adding  to  the  dye  and 
making  it  deeper  and  deeper.    What  hard- 


272 


SKETCHES  OF  SERMONS, 


ness  of  heart  !  What  callousness  of  spirit ! 
What  thoughtlessness  of  soul  !  "  Your  sins 
are  as  scarlet,"  &c.     Observe  then, 

II.  The  invitation  Jehovah  presents. 
"  Come  and  let  us  reason,"  &c.  He  wish- 
es to  have  your  state  and  condition  tested 
by  reason.  He  gives  you  the  opportunity 
of  self-defence ;  he  is  willing  to  hear  all 
your  motives,  and  arguments,  &c.  Now 
will  you  come  to  God,  and  reason  with  him  1 
What  will  you  say  ? 

1.  You  cannot  plead  ignorance.  You 
have  been  conscious  of  the  evil  of  your 
ways.  Reason,  conscience,  scripture,  con- 
demn you.  You  have  known  better ; 
your  eyes  have  been  open.  You  have 
seen  the  evil,  and  yet  have  chosen  it. 

2.  You  cannot  plead  necessity.  The 
Jews  of  old  said,  they  were  sold  to  do 
evil ;  that  is,  they  could  not  avoid  it. 
Now,  if  any  of  you  imagine  this,  it  is  the 
grossest  self-deception ;  it  cannot  be  the 
will  of  God  that  you  should  do  evil.  This 
is  horrid  and  impious  indeed.  You  have 
sinned  freely,  it  has  been  your  own  act  and 
choice. 

3.  You  must  plead  guilty.  And  in  doing 
so  you  must  cast  yourselves  upon  the  mer- 
cy of  God.  If  guilty,  and  if  all  the  evil  and 
blame  is  with  you,  then  God  must  be  clear, 
and  you  condemned.  What  then  must  be 
the  result,  must  sentence  go  forth  ?  Not 
if  you  will, 

4.  Plead  the  merits  of  Christ.  Here  is 
the  sacrifice  for  sin.  Here  your  hope,  your 
plea. 

"  'Tis  just  the  sentence  should  take  place — 
'Tis  just,  but  oh  I  thy  Son  has  died." 

Now  in  availing  yourself  of  this  plea,  all 
that  God  requires  is  repentance  and  faith. 
Confess  and  forsake  sin,  and  believe  on  the 
Lord  Jesus  Christ.  If  you  do  this,  then 
notice, 

III.  The  gracious  promise  given. 
*'  Though  your  sins  be  as  scarlet,"  &c. 

1.  All  your  sins  shall  be  blotted  out. 
Every  one  both  of  omission  and  commission. 
All  your  sins  of  heart,  lip,  and  life  ;  from 
the  first  to  the  last.     Blotted  out  as  a  cloud. 

2.  You  shall  stand  accepted  in  Christ.  He 
shall  behold  you  in  Christ  as  righteous. 
Look  at  the  hue  and  the  dye  of  the  guilty 
sinner  ;  when  accepted  look  again.  Not 
one  mark,  not  one  spot,  not  one  charge. 

3.  By  sanctifying  grace  you  shall  be  made 
fit  for  glory.     He  will  give  you  a  new  na- 


ture, and  make  you  really  and  perfectly 
holy.  "  Without  spot  or  wrinkle,"  &;c. 
And  this  shall  be  followed, 

4.  By  the  gift  of  eternal  life.  Rom.  vi. 
23;   1  John  v.  11. 

application. 

1 .  Let  me  urge  you  all  to  come  and  reason 
with  God,  and  do  it  now.  There  is  salvation 
for  every  one. 

2 .  If  you  loill  not  come,  you  will  be  with- 
out excuse. 

3.  You  mu^t  come  to  him  in  death  and 
judgment. 


TERMS  OF  DISCIPLESHIF. 

"  Then  said  Jesus  unto  his  disciples,  If  any  man 
will  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross,  and  follow  me." — Matthew 
xvi.  24. 

To  perfectly  holy  beings  it  must  be  a 
source  of  indescribable  pleasure  to  obev 
God.  The  faculties  and  powers  of  such 
intelligences  only  find  a  proper  sphere  of 
exercise  in  the  divine  service.  To  heark- 
en to  God,  to  do  with  the  most  fervent  zeal 
his  will,  is  the  highest  enjoyment  of  which 
they  are  capable.  Now,  the  very  reverse 
of  this  is  true  when  applied  to  depraved, 
polluted  creatures.  Sin,  then,  is  the  end 
of  their  actions,  and  in  that  they  have 
carnal  delight  and  pleasure.  Sin  in  such 
cases  is  natural,  even  as  the  stream  must 
be  foul  where  the  fountain  is  corrupt — ■ 
the  fruit  worthless,  when  the  tree  is  evil. 
Religion,  therefore,  does  violence  to  the 
carnal  mind  ;  self  must  be  crucified  ;  and, 
from  the  necessity  of  the  case,  no  man  can 
be  a  disciple  of  Jesus  unless  he  deny  him- 
self, &c.  Observe  the  course  prescribed  ; 
the  advantage  with  which  it  is  connected; 
and  the  means  of  its  exemplification.  No- 
tice, 

I.  The  course  prescribed.  Three 
things  are  noted  by  the  Redeemer  : — 

1.  Self-denial.  "Let  him  deny  him- 
self." Self  is  often  ignorant,  presumptuous, 
confident,  wayward,  &c.  Self  seeks  gra- 
tification, ease,  and  exaltation.  Now,  all 
these  are  the  fruit  of  sin,  and  contrary  to 
God  and  holiness.  There  cannot  be  reli- 
gion with  self-satisfaction — with  self-right- 
ousness — with  self- pleasing.  Just  as  in 
taking  the  nauseating  draught,  violence 
is  done  to  the  taste — -or  in  the  painful  am- 


MAINTENANCE  OF  THE  CHRISTIAN  PROFESSION. 


273 


putation  of  a  member,  violence  is  done  to 
the  feelings  ;  so,  in  serving  God,  the  old 
man,  the  flesh  must  be  crucified  ;  self  must 
be  subverted  ;  and  the  will  of  God  become 
the  supreme  law  of  the  mind. 

2.  Reproach  and  suffering.  "  Let  him 
take  up  his  cross."  T^he  cross  is  the  sym- 
l)ol  of  ignominy  and  pain,  and  there  can  be 
no  genuine  evidence  of  piety  without  bear- 
ing  the  cross.  This  cross  is  often  composed 
of  the  envy  and  reproaches  of  the  wicked 
— -the  false  accusations  and  persecutions  of 
those  who  hate  the  Redeemer  and  his  holy 
cause  ;  and  so  long  as  the  world  is  under 
the  power  of  Satan,  it  will  harass,  defame, 
and,  if  possible,  injure  the  followers  of 
fesus.  This  Christ  expressly  stated  to  his 
disciples ;  and  the  experience  of  all  true 
Christians  establishes  that  scriptural  state- 
ment, "  That  it  is  through  much  tribula- 
tion," &c. 

3.  Imitation  of  the  Saviour.  "And  fol- 
low me."  Jesus  is  the  example  of  his 
people.  "  He  hath  left  us  an  example," 
&c.  "  My  sheep  hear  my  voice."  We 
must  follow  him  in  a  conscientious  regard 
to  the  ordinances  and  commandments  of 
God ;  in  a  public  avowal  of  holiness  to  the 
world  ;  in  the  hallowed  exercises  of  pure 
devotion  ;  in  the  discharge  of  the  practical 
duties  of  the  Christian  life  ;  in  a  life  of 
continued  activity  and  benevolence  ;  in 
patient  resignation  under  suffering.  Christ 
must  be  set  before  us.  "Looking  unto 
.'lesus,"  &c.      Notice, 

II.  The  advantages  with  which  this 

COURSE    is    connected. 

1.  A  dignified  union  to  Christ  and  his 
people.  By  coming  out  from  the  world, 
Christ  will  receive  us.  He  will  admit  us 
to  enjoy  union  and  fellowship  with  him ; 
have  a  place  in  his  spiritual  family  ;  be 
numbered  among  his  disciples  ;  have  a  re- 
lationship to  Christ  more  exalted  than  that 
of  the  highest  angel  in  heaven. 

2.  A  saving  interest  in  his  favor  and  love. 
He  will  grant  us  the  full  and  free  remis- 
sion of  all  sin  ;  impart  the  spirit  of  adop- 
tion ;  give  us  internal  tokens  of  his  appro- 
bation ;  "  Manifest  himself,"  &c.  ;  see 
John  xiv.  23,  xv.  1,  &;c. 

3.  A  constant  supply  of  his  all-sufficient 
grace.  Without  this  the  Christian's  life 
could  not  be  sustained.  His  grace  alone 
is  sufficient  for  us  ;  this  he  will  freely  and 
abundantly  pour  out.  His  love  to  us,  his 
engagements,  the  experience  of  all  saints, 

35 


confirm  this.  He  desires  to  bestow  it  in  all 
its  refreshing  plenitude. 

4.  A  participation  of  his  glory  forever. 
"  If  we  suffer  with  him,  we  shall  also  be 
glorified  with  him."  Observe  Christ's  ex- 
press declaration,  "  Whosoever,  therefore, 
shall  confess  me,"  &c.,  Matt.  x.  32.  Hear 
his  sacerdotal  prayer,  "  Father,  I  will  that 
they  also  whom  thou  hast  given,"  &c. 
John  xvii.  24  ;  Rev.  iii.  5,  21.  Now,  a 
faithful  regard  to  the  course  prescribed  will 
eventually  terminate  in  glory,  immortality, 
and  eternal  life.  We  inquire,  then,  in 
reference  to  this  course, 

III.  The  means  of  its  exemplification. 
How  shall  we  deny  ourselves  ? 

1.  By  obtaining  a  nature  suited  to  the 
work.  The  heart  must  be  renewed  ;  new 
spirit  imparted,  &c.  By  faith  in  Christ 
Jesus  we  become  the  sons  of  God,  and  par- 
takers of  the  divine  and  holy  nature. 

2.  By  seeking  the  aids  of  the  Holy 
Spirit.  The  Spirit  will  enable  us  to  crucify 
the  flesh,  to  forsake  evil,  to  imitate  Christ. 
He  will  guide,  sanctify,  establish,  keep. 

3.  By  the  continued  exercise  of  faith. 
"  The  just  shall  live  by  faith,"  &c.  I 
am  crucified  with  Christ,  &c.  By  faith 
the  Old  Testament  heroes  conflicted  and 
overcame. 

4.  By  having  a  single  eye  to  the  divine 
glory.  God  will  then  honor,  and  support, 
and  bless  us  ;  fulfil  all  his  word,  (fee,  guide 
by  his  counsel,  &c. 


1. 
tian. 


application. 
Here  is  encouracement  for  the  Chris- 


2.  Hope  for  the  penitential  inquirer. 

3.  And  admonitory  warning  for  the  for- 
mal. 


MAINTENANCE  OF  THE  CHRISTIAN 
PROFESSION. 

"  Let  us  hold  fast  the  profession  of  our  faith." — 
Hebrews  x.  23. 

The  apostle,  in  the  previous  verses,  has 
been  exhibiting  Jesus  Christ  in  his  sacerdo- 
tal character.  He  represents  the  church 
as  the  house  of  God,  over  which  Jesus  is 
the  great  High  Priest.  He  exhorts  believ- 
ers to  an  experimental  acquaintance  with 
his  saving  benefits,  "  Let  us  draw  near," 
&c.     He  then  enforces  the  importance  of 


274 


SKETCHES  OF  SERMONS. 


Christian  stability,  "  Let  us  hold  fast,"  &c. 
Consider, 

I.  What  the  Christian  profession  in- 
volves.    It  involves, 

1.  A  saving  knowledge  of  Christ.  Igno- 
rance of  Christ  unfits  for  a  profession.  The 
gospel  was  written,  and  is  preached,  that 
men  may  know  Jesus  Christ.  "  This  is 
life  eternal,"  &c.  "  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  our  Lord."  We  would  see 
Jesus,  is  the  inquiry  ;  and  then  it  should 
be,  We  have  found  him,  &c.  Jesus  Christ 
in  you,  the  hope  of  glory. 

2.  It  involves  trust  and  confidence  in 
Christ.  "  Profession  of  our  faith."  Faith 
receives  Christ — builds  on  Christ — unites 
us  to  Christ — and  makes  Christ  all  our  own. 
Faith  is  the  vital  act  of  the  soul,  by  which 
we  co.mmit  all  our  concerns  into  his  hands  ; 
expect  from  him  and  through  him  every 
blessing  here ;  and  finally,  eternal  life. 

3.  It  involves  a  public  attestation  of  our 
approbation  of  Christ.  To  profess,  is  to 
show  forth — to  exhibit — to  let  others  see  and 
know  that  we  are  the  Lord's.  It  is  to  take 
his  name  as  our  badge — belong  avowedly 
to  his  cause  ;  to  wear  the  livery  of  Christ ; 
to  speak  the  words  of  Christ  ;  to  show  the 
spirit  of  Christ  ;  to  seek  the  glory  of  Christ ; 
to  be  his  witnesses — his  confessors  ;  to  go 
forth  without  the  camp  ;  an  opposite  course 
to  his  enemies,  and  quite  distinct  from  the 
formal  and  indifferent. 

4.  It  involves  obedience  to  his  ordinances 
and  cominands.  "  My  sheep  hear  my  voice, 
and  follow  me."  "  If  ye  love  me,  keep 
my  commandments."  The  promise  is,  that 
he  will  put  his  law  into  our  hearts,  and  that 
we  shall  walk  in  his  statutes  and  ordinances 
to  do  them.  This  is  not  the  obedience  of 
fear,  or  of  toil,  but  of  love  and  a  willing 
mind.  "The  love  of  Christ  constraineth 
us."  Now  this  profession  Christ  demands, 
if  a  man  will  be  his  disciple,  that  he  should 
take  up  his  cross  and  follow  him.  He  said, 
"  Whosoever  is  ashamed  of  me,  I  will  be 
ashamed  of  him,"  &c. 

II.  By  what  is  a  Christian  profession 
OPPOSED  ?  This  opposition  is  implied,  not 
expressed  ;  but  the  exhortation  is  pointless 
without  this.     Now,  this  profession, 

1.  Will  be  opposed  by  our  adversary,  Sa- 
tan. "  Simon,  Simon,  Satan  desires  to 
have  thee,"  &c.  "  Your  adversary,  the 
devil,  goeth  about  seeking  whom  he  may 
devour."     His  wiles — darts,  &c. 


2.  An  ungodly  world  will  oppose  this  pro- 
fession. "  Marvel  not  that  I  said  unto  you, 
that  the  world  will  hate  you."  Christians 
have  been  hated,  and  persecuted,  and  re- 
viled, and  mocked,  and  put  to  death  in  all 
ages.  If  ye  were  of  the  world  it  would 
love  you,  but  it  now  hates  you  ;  often 
worldly  friends  and  relatives ;  a  man's 
foes  arc  often  those  of  his  own  household. 

3.  TJic  remains  of  evil  ici thin  us  trill  op- 
pose this  profession.  An  indolent  heart  ; 
self-love  ;  pride  ;  ease  ;  the  flesh  will  war 
against  the  spirit;  spirit  of  discontent,  &c. 
But, 

III.  How  IS  the  Christian  profession 

TO  BE  maintained  ? 

1.  By  holding  fast  to  the  sanctifying 
word  of  truth.  "  I  have  no  greater  joy  than 
that  my  children  walk  in  the  truth."  "Sell 
it  not."  "  Let  the  word  of  Christ  dwell  in 
you." 

2.  Let  us  holdfast  to  the  means  of  grace  ; 
see  verse  25.  God  has  appointed  the  church 
to  be  a  social  compact — to  form  a  united 
bulwark  to  the  enemy.  In  the  means  of 
grace,  we  meet  with  God  and  take  cour- 
age.  Here  we  are  refreshed  for  our  jour- 
ney ;  here  we  brighten  our  armor  ;  here 
we  stand  on  the  mountain-top,  and  get  a 
glimpse  of  the  land  which  is  afar  off;  here 
we  drink  of  the  brook  by  the  way,  and  lift 
up  our  head. 

3.  Let  us  holdfast  to  the  person  and  work 
of  the  Saviour.  "  He  exhorted  them  all  that 
with  purpose  of  heart  they  would  cleave 
unto  the  Lord" — adhere  to  him.  "  Except 
ye  abide  in  me,  and  I  in  you,"  &c.  Christ 
is  our  life.  We  walk  in  him,  and  derive 
all  our  grace,  &c.,  from  him.  We  must 
be  nothing,  and  Christ  Jesus  every  thing. 
Christ  the  Alpha,  and  the  all  in  all  ;  Christ 
our  foundation — way — dress — food — pearl 
— joy — song — glory,  &;c.  In  salvation  it 
must  ever  be,  "  None  but  Christ ;  none  but 
Christ !" 

4.  Lei  us  hold  fast  to  believing  prayer. 
Be  instant  in  prayer,  praying  with  all 
prayer.  "  Pray  in  faith,  nothing  doubt- 
ing." Pray  in  secret.  "  Pray  always," 
&c.     Notice, 

IV.  The  importance  of  carrying  out 
both  the  letter  and  the  spirit  of  the 
text. 

1 .  It  is  very  important  to  those  who  are 
without.  "  The  world."  If  we  give  up 
our  profession  infidels  and  blasphemers  will 
rejoice,  worldlings  will  be  hardened,  form- 


ENCOURAGEMENT  TO  THE  TEMPTED. 


275 


alists  satisfied,  inquirers  discouraged.    Tlie 
mischief  may  be  everlasting. 

2.  iLis  ijnfporlantto our felhw-Christinns. 
How  distressing  to  see  those  who  wali<ed 
with  Christ  turn  aside — to  see  the  soldiers 
of  Christ  desert !  It  tends  to  damp  the  zeal 
of  the  friends  of  Zion.  How  painful  for 
the  apostle  to  say,  "  Demas  has  forsaken 
me,"  &;c.  ;  how  distressing  to  Moses  to  see 
the  thousands  of  Israel  sinning  and  perish- 
ing in  the  desert !     But, 

3.  //  is  all-im-portant  to  ourselves.  If  we 
go  back,  Christ's  soul  will  have  no  pleasure 
in  us.  If,  after  we  have  put  our  hands  to 
the  gospel  plough,  we  look  back,  we  be- 
come unfit  for  the  kingdom.  Give  up  the 
profession  of  faith,  and  hope  goes,  peace 
goes,  Christ  goes,  and  heaven  goes  ;  for  only 
he  who  endures  to  the  end  shall  be  saved. 

APPLICATION. 

1.  For  the  maintenance  of  this  profession 
there  is  ample  provision  made.     Jesus  says, 

"  My  grace  is  sufficient  for  thee." 

2.  Remember  your  state  before  you  pro- 
fessed the  Saviour.  At  that  tirtle  when  you 
were  without  Christ,  and  without  hope,  &c. 

3.  Think  of  your  enjoyments  in  religion. 
Of  the  pleasures  you  now  possess,  &c. 

4.  Look  to  the  end.  The  goal — the 
crown — the  kingdom.  Life  is  fast  ebbing, 
time  is  receding,  eternity  approaching. 
Oh  !  then,  hold  fast. 

5.  Who  will  resolve  to  profess  Jesus 
note  ?  You  half-hearted,  you  undecided, 
you  seekers  after  bliss,  now  determine. 


ENCOURAGEMENT  TO  THE  TEMPTED. 

*'  There  hath  no  temptation  taken  you  but  such 
as  is  common  to  man ;  but  God  is  faithful,  who 
will  not  suffer  you  to  be  tempted  above  that  ye  are 
able :  but  will  with  the  temptation  also  make  a 
way  to  escape,  that  ye  may  be  able  to  bear  it." 
— 1  Corinthians  x.  13. 

In  this  chapter  the  apostle  is  referring  to 
several  events  in  the  history  of  the  Isra- 
elites ;  and  especially  to  the  evils  into 
which  they  fell.  He  then  notes  that  these 
things  were  written  for  our  admonition, 
&c.,  see  verse  11.  He  then  draws  this 
important  practical  inference,  "  Where- 
fore," &c.,  ver.  12.  Then  he  speaks  of  the 
temptations  to  which  they  might  be  liable, 
and  assures  them,  "  There  hath  no  tempta- 
tion," &c.     Observe, 


I.  What  is  said  concerning  the  tempt- 
ations OF  THE  BELIEVER.  It  is  clearly  in- 
timated, 

1.  That  believers  must  have  temptations. 
Now  the  term  signifies  to  try,  and  often 
refers  to  the  assaults  of  our  enemy,  the 
devil.  The  snares  by  which  he  endeavors 
to  destroy  the  soul.  It  signifies  also  the 
opposition  or  enticements  of  evil  men,  and 
it  includes  the  trials  into  which  God  may 
bring  his  people.  In  the  text  it  must  be 
confined  to  the  first  two  of  these,  viz.  the 
evils  to  which  we  may  be  exposed  from 
Satan,  and  an  evil  world.  Now  these  will 
ever  be  opposed  to  the  happiness  and  holi- 
ness of  the  people  of  God.  It  is  Satan's 
nature  to  deceive  and  destroy.  "  In  the 
world,"  &c.  "  Marvel  not,"  &;c.  Exemp- 
tion is  not  to  be  expected,  indeed,  is  not' 
desirable.  "  Count  it  all  joy,"  &c.  James 
i.  2,  &;c.  Indeed,  without  these  we  can- 
not be  conformed  to  Christ.  We  must 
share  in  his  sufferings,  if  we  would  par- 
ticipate in  his  glory.  "  Whosoever  over- 
cometh,"  &c.  Now  this  implies  temptation 
and  opposition. 

2.  It  is  affirmed  that  our  temptations  shall 
not  be  uncommon.  "  There  hath  no  tempta- 
tion," &c.  Now  this  is  a  great  mercy. 
This  ought  greatly  to  cheer  us.  We  shall 
only  drink  of  the  common  cup.  Have  to 
do  with  the  common  evils,  &c.  We  are 
apt  to  imagine  our  condition  worse  than 
that  of  others.  There  never  was  but  one 
who  could  truly  say,  "  There  is  no  sorrow 
like  unto  my  sorrow."  Let  me  hear  your 
complaints,  in  reference  to  your  trials  and 
temptations,  which  of  them  is  uncommon. 

(1.)  Are  you  tempted  to  horrid  and  gross 
evils?  Think  of  Job,  who  was  tempted  to 
curse  God  and  die  ;  think  of  Jesus,  who 
was  tempted  to  idolatry — to  the  worship  of 
the  devil. 

(2.)  Are  you  tempted  to  despond  through 
a  sense  of  your  unworthiness, — see  Abra- 
ham, the  friend  of  God,  yet  he  calls  him- 
self dust  and  ashes.  Job  exclaims,  "Be- 
hold I  am  vile,"  &c.  Isaiah,  "  Wo  is  me." 
Peter  said,  "  Depart  from  me,"  &e. 

(3.)  Are  you  tempted  that  your  trials 
are  severe  and  greater  than  others  ?  Look  at 
Jacob,  Aaron,  David,  Job,  the  first  Christians. 

(4.)  Are  you  tempted  to  doubt  the  effi- 
ciency of  prayer  1  Think  of  Paul,  who 
prayed  thrice,  &c.  Remember  the  impor- 
tunate widow.  Perhaps  you  merely  wished. 
God  desired  to  excite  you  to  holy  ardor,  &c. 


276 


SKETCHES  OF  SERMONS, 


(5.)  Are  you  tempted  that  God  will  for- 
sake and  leave  you  ?  See  the  case  of  Job, 
xxiii.  1-10.  See  Asaph,  Psalm  Ixxvii.  7, 
&c.     Observe, 

II.  What  is  said  concerning  the  faith- 
fulness OF  God  to  his  tempted  people. 
"  God  is  faithful."  His  truth  and  will  are 
not  affected.  "  I  am  the  Lord,  and  change 
not."  He  is  of  one  mind,  &c.  All  the 
saints  of  past  generations  exclaim,  "  O 
Lord  God,  faithful  and  true  !"  One  act  of 
unfaithfulness  would  shake  the  confidence 
of  all  the  saints  and  angels  in  heaven.  He 
cannot  be  otherwise.  Now  the  faithfulness 
of  God  will  be  seen  in  his  goodness  to  his 
tempted  people,  and  that  in  three  re- 
spects. 

1 .  Temptation  shall  always  be  proportion- 
ate to  your  strength.  "  Who  will  not  suffer 
you  to  be,"  &c.  He  knows  your  frame,  &c. 
He  remembers  your  state.  He  watches  the 
fire  and  the  floods.  He  apportions  the  medi- 
cine, &c.  •  What  consolation  there  is  in 
this! 

2.  He  will  ever  jjrovide  a  door  of  deliver- 
ance. "  Also  make  a  way  of  escape,"  he 
did  so  to  Abraham,  in  the  ram  caught. 
Never  allow  us  to  be  shut  up  in  temptation. 
See  the  case  of  the  Israelites  on  their  way 
to  the  Red  S-^a,  when  he  divided  the  waters. 
When  there  is  no  other,  there  is  always  a 
way  upwards.  "Call  upon  me,"  &c. 
Psalm  cvii.  11. 

3.  Until  his  people  are  delivered.,  they 
shall  have  strength  to  be  able  to  bear  it.  He 
will  uphold  and  strengthen,  as  he  did  Paul. 
'<  My  grace  is  sufficient,"  &c. 

application. 

Let  the  Christian  remembei", 

1.  Life  is  a  state  of  trial,  and  ice  shall 
have  grace  sufficient  for  it. 

2.  Eternity  a  state  of  reward,  and  glory 
will  amply  compensate  for  the  sorrows  of  life. 

3.  Let  not  temptations  drive  you  from 
Christ,  or  produce  apathy  and  carelessness 
as  to  your  spiritual  state. 


BELIEVERS,  STRANGERS,  AND  SO- 
JOURNERS. 

(on  the  last  evening  of  the  year.) 

"  For  we  are  strangers  before  thee,  and  so- 
journers, as  were  all  our  fathers ;  our  days  on  the 
earth  are  as  a  shadow,  and  there  is  none  abiding." 
— 1  Chronicles  xxix.  15. 


Our  text  is  the  declaration  of  David,  and 
is  found  among  his  last  words.  He  lived 
to  a  good  old  age,  therefore  his  testimony 
is  the  language  of  experience  ;  he  was  a 
man  both  of  knowledge  and  wisdom,  there- 
fore this  saying  should  be  treasured  up. 
Besides,  he  had  reigned  forty  years  over 
the  nation  of  Israel,  so  that  this  is  a  royal 
saying.  But  he  was  a  holy  man,  one  in 
whom  dwelt  the  spirit  of  inspiration  ;  he 
wrote  as  he  was  moved,  &c.,  so  that  this  is 
God's  saying  to  us  through  David.  The 
truth  expressed  in  the  text  is  a  general  one  ; 
it  has  been  realized  in  every  age  of  the 
world  ;  so  that  we  cannot  err  in  applying 
it  to  the  present  time  and  occasion.  We 
remark,  however  true, 

I.  That  the  text  is  not  the  language 
OF  MANY  OF  OUR  FELLOW-MEN.  They  are 
the  children  of  this  world — the  creatures 
of  time  ;  all  their  actions  and  arrangements, 
maxims,  plans,  spirit,  &c.,  have  to  do  with 
this  world.  They  read  and  think,  they 
buy  and  sell,  &c.,  build,  &c.,  only  in 
reference  to  time.  Absorbed  in  the  things 
of  time,  they  are  strangers  to  heavenly  and 
eternal  things.  Yet,  whether  they  will  or 
not,  they  must  sojourn  only  for  a  season  ; 
the  stream  of  time  is  bearing  them  onward, 
&c.  "  The  place  that  knows  them  now,"  &c, 

II.  The  text  has  been  the  language 
OF  the  godly  in  all  ages.  Abraham, 
when  treating  for  a  burying-place,  said, 
"I  am  a  stranger  and  sojourner,"  &c. ; 
the  patriarchs,  who  died  in  faith,  are 
represented  as  confessing  that  they  were 
strangers,  &c.  ;  Peter  exhorts  the  scattered 
Christians  of  his  time  to  pass  the  time  of 
their  sojourning  here  in  fear,  &c.  ;  the 
Christian  recognises  this  truth. 

1.  He  feels  that  he  is  a  stranger.  His 
affections,  &c.,  are  not  here  ;  he  uses  the 
world,  but  does  not  love  it.  As  a  traveller, 
his  heart  is  fixed  on  his  home ;  as  a  mari- 
ner, on  the  haven  above. 

2.  He  acts  as  a  stranger.  He  conducts 
his  affairs  as  such  ;  he  buys,  &c. ;  he  re- 
joices, &c.  ;  he  does  not  entangle  and  ab- 
sorb his  mind,  &c.  ;  he  sits  loose,  &c. 
Then  he  has  to  do  constantly  with  his  in- 
tended residence  ;  his  prayers  go  there,  his 
hopes,  his  desires  ;  he  receives  intellect- 
uality from  them  ;  he  is  preparing  himself 
for  that  world  ;  he  has  a  title ;  he  has  the 
nature  of  the  inhabitants  ;  he  is  meetening 
for  it. 

3.  He  speaks  as  a  stranger.     His  Ian- 


THE  RENEWAL  OF  THE  INWARD  MAN. 


277 


guage  is  that  of  Zion  ;  he  speaks  of  Christ 
and  spiritual  things ;  his  language  shows 
that  he  is  a  stranger,  &c. 

4.  His  dress  is  that  of  a  stranger.  Gar- 
ment of  righteousness.  He  is  seen  and 
known  by  the  works  which  men  behold  ; 
his  dress  is  not  that  of  worldly  vanity  and 
show,  but  the  righteousness  of  his  Lord 
and  Master. 

III.  As  A  SOJOURNER  THE  ChRISTIAN's 
STATE  IS  DESERVING  OF  PECULIAR  ATTEN- 
TION. 

1.  It  is  exceedingly  uncertain.  "  It  is  as 
a  shadow."  It  may  be  a  flitting,  transient 
one,  or  more  lengthy,  but  it  is  not  to  be 
reckoned  upon,  or  trusted  to.  At  best  it  is 
but  a  shadow. 

2.  The  Christian's  time  here  is  short.  As 
a  swift  post ;  as  a  weaver's  shuttle  ;  as  an 
eagle  ;  as  a  vapor  ;  as  a  thing  of  naught* 

3.  The  Christian's  removal  hence  is  cer- 
tain. No  one's  time  is  abiding.  God 
dwells  in  one  endless  duration  without 
change  ;  but  man  must  quit  this  state  of 
being.  "  I  know  that  thou  wilt,"  &c.  "  The 
living  know,"  &c.  Nothing  can  reverse 
that  solemn,  stern  decree,  &c. 

4.  But  we  add,  the  Christian's  sojourn  is 
ever  under  the  divine  direction  and  care.  He 
does  not  wander  at  random  ;  he  is  not  the 
creature  of  chance  ;  he  is  not  without  a 
guide  and  guard.  The  providence  of  God 
is  all  these,  and  infinitely  more  to  him. 
God  illumines  his  way,  directs  his  steps, 
supplies  his  wants,  chases  away  his  fears  ; 
he  conducts  by  his  counsel,  and  afterwards 
receives  into  glory.  We  notice,  finally, 
the  Christian  sojourner's  removal  hence  is 
always  his  advantage.  On  earth  he  is 
distant  from  his  inheritance,  friends,  and 
complete  dignity.  "  To  live  is  Christ,  but 
to  die  is  gain."  "  Mark  the  perfect  man," 
&c.  An  abundant  entrance  is  administer- 
ed, &c. 

APPLICATION. 

1.  To  the  man  who  does  not  feel  the  text. 
Let  me  entreat  you  to  pause,  and  think,  and 
weigh  its  truths  ;  let  the  year  pass  in  re- 
view. How  many  of  your  friends  and 
acquaintance  have  died  ?  Do  not  shut 
your  eyes  and  ears  ;  this  will  not  avail. 
Love  the  world  as  you  may,  you  must 
leave  it ;  you  cannot  stay,  nor  take  it  with 
you.  Seek  a  better  ;  from  this  hour  do  so  ; 
your  lease  may  almost  have  expired. 

2.  To  the  Christian  stranger. 


(1.)  Be  vigilant,  that  you  do  not  imbibe 
the  spirit  of  the  world. 

(2.)  Exhibit  the  joys  of  Christianity  in 
your  experience.  "  Thy  statutes  shall  be 
my  song,"  &c.  "  Return  to  Zion  singing," 
&c.  "  The  joy  of  the  Lord,"  &c.  This 
will  recommend  your  Saviour  and  his  reli- 
gion. 

3.  Let  us  do  all  we  can  for  the  improve- 
ment of  the  world.  There  is  very  much  to 
be  done.  What  ignorance,  wretchedness, 
sin,  &c.  Shine  ;  do  good  ;  diffuse  the 
graces  of  religion  ;  exert  Christian  influ- 
ence. 

4.  Especially  let  us  labor  to  take  others 
loith  us  to  heaven.  "  Come  with  us,"  &c. 
Let  our  present  meditation  embrace  God's 
blessings,  that  we  may  be  thankful ;  God's 
grace  and  sufficiency,  that  we  may  trust  in 
him  ;  our  sins,  that  we  may  be  contrite, 
&c. ;  the  great  remedy,  that  we  may  come 
to  it,  &c. 


THE  RENEWAL  OF  THE  INWARD  MAN. 

"  For  which  cause  we  faint  not ;  but  though  our 
outward  man  perish,  yet  the  inward  man  is  re- 
newed day  by  day." — 2  Corinthians  iv.  16. 

The  text  refers  to  the  sufferings  of  the 
apostles,  and  their  being  overruled  for  the 
good  of  the  churches,  and  the  glory  of  God. 
He  then  refers  to  their  preservation  and 
continuance  in  their  holy  calling.  "  For 
which  cause  we  faint  not,"  &c.     Observe, 

I.  Of  WHAT  THE  APOSTLE  SPEAKS.     "The 

inward  man,"  signifies  the  mind  or  soul, 
that  living,  intellectual  being  which  thinks, 
and  wills,  and  desires,  &c.  All  moral 
qualities  and  responsibilities  have  to  do  with 
the  soul.  The  body — the  outward  man — 
is  the  mansion  of  the  inward  man.  The 
senses  and  members  of  the  body  obey  the 
supreme  dictations  of  the  soul.  Now,  the 
inward  man  has  its  desires  and  necessities. 
It  is  capable  of  exhaustion  and  weakness  ; 
it  is  vulnerable,  and  may  be  injured ;  or  it 
may  be  diseased,  and  it  is  exposed  to  spir- 
itual death.     Notice, 

II.  What  the  apostle  declares  con- 
cerning IT.  He  says,  it  is  renewed.  The 
word  signifies  to  restore,  to  invigorate,  &c. 
Now,  the  Christian's  toils,  conflicts,  suffer- 
ings, and  temptations,  produce  weakness, 
fatigue,  &c.  ;  therefore  the  soul  of  the 
Christian  requires  to  be  renewed,  or  he 


278 


SKETCHES  OF  SERMONS. 


would  faint  and  be  overcome.     Now,  we 
require, 

1.  The  renewing  of  our  desires.  The 
hungering  and  thirsting  to  be  kept  up ;  de- 
sires after  God  and  holiness,  &e. 

2.  Our  affections.  Our  love  to  God,  and 
his  word,  and  ordinances  ;  love  to  his  holy 
precepts. 

3.  Our  ahility  and  spiritual  strength. 
Power  to  resist  evil,  to  walk  in  the  way  of 
the  Lord,  to  go  onward  in  the  Christian 
conflict.  Now,  this  renewal  of  the  inward 
man  must  be  constant,  "Day  by  day." 
Thus  the  body  is  renewed  day  by  day  ; 
thus,  by  dews  and  showers,  the  earth  is  re- 
newed day  by  day.     We  ask, 

III.  How  God  renews  the  inward  man 

DAY  BY  DAY. 

1.  By  the  communications  of  his  word. 
God's  word  is  spiritual  food,  milk,  honey, 
water,  &;c. 

2.  By  the  visitations  of  his  Spirit.  His 
Holy  Spirit  revives,  quickens,  strengthens, 
&c. 

3.  By  blessings  on  the  ordinances.  "They 
that  wait,"  &;c.     How  necessary, 

(1.)  That  we  feel  our  need  of  this.    And, 
(2.)  That  we  humbly,  yet  believingly, 
seek  it  by  daily  prayer. 


SELFISHNESS. 

"  For  all  seek  their  own,  not  the  things  which 
are  Jesus  Christ's." — Philippians  ii.  21. 

Our  text  is  to  be  understood  as  involving 
a  very  general  censure,  but  not  in  reality 
a  universal  one.  Most  persons  act  very 
extensively  under  the  influence  of  selfish- 
ness. Very  few,  compared  with  the  mul- 
titude, crucify  self,  or  rigidly  practise  the 
true  spirit  of  self-denial.  Now,  there  is  a 
principle  of  self-love  which  is  lawful,  and 
which  is  planted  in  our  nature  for  the  very 
wisest  of  purposes.  Every  man  has  an 
innate  love  of  life,  of  happiness,  &c.  We 
are  not  to  be  indifferent  to  these  things  ; 
but  love  to  these  things  may  become  so  in- 
ordinate, and  so  absorb  our  feelings  and 
thoughts,  as  to  transform  us  into  the  char- 
acters condemned  in  the  text,  or  as  described 
by  the  apostle,  when  writing  to  Timothy, 
"  Lovers  of  their  own  selves."  Let  us 
consider  some  exhibitions  of  this  spirit — 
trace  it  to  its  source — notice  its  evils — and 
recommend  the  means  of  deliverance  from  it. 


1.  Let  us  consider  some  exhibitions  of. 
THIS  SPIRIT.     It  is  seen, 

1.  In  a  desire  to  obtain  self -gratification. 
This  gratification  may  consist  in  the  plea- 
sures of  sense — in  amusements  of  the  world 
— or  in  mental  recreations  ;  but,  whatever 
may  be  the  choice,  if  the  spirit  is  occupied 
in  arranging,  and  contriving,  and  carrying 
out  expedients  to  meet  its  own  absorbing 
desires,  then  is  it  evident  that  selfishness  is 
predominant. 

2.  In  seeking  to  assume  self-dominion. 
Love  of  power  is  not  confined  to  legislators 
and  men  of  rank ;  it  is  often  seen  in  the 
tyranny  of  the  village  schoolmaster  ;  in  the 
arrogance  of  heads  of  families;  in  mas- 
ters and  mistresses ;  in  ministers  and  offi- 
cers of  the  church.  Now,  let  this  be  the 
ruling  passion,  and  selfishness  is  evidently 
predominant. 

3.  In  intense  eagerness  for  popular  ap- 
plause. Some  would  be  monopolizers  of 
the  good-will  and  praises  of  mankind  ;  con- 
stantly panting  after  the  approbation  of 
their  fellow-creatures  ;  seek  with  deep  soli- 
citude the  honor  that  cometh  from  men. 
The  most  vain  and  censurable  methods  are 
often  adopted  to  obtain  this  end.  The  joy 
of  such  is  suspended  on  the  verdict  of  pop- 
ular  opinion. 

4.  In  a  craving  after  the  possessions  of 
the  world.  This  is  a  very  common  passion, 
and  one  of  the  worst;  to  seek  their  own 
temporal  prosperity  in  preference  to  every 
other  object.  This  spirit  of  covetousness 
has  been  kno^vn  to  trample  upon  all  rights, 
dissolve  the  dearest  ties,  and  adopt  the  most 
odious  measures  for  the  sake  of  gain.  A 
thirst  for  gold  is  one  of  the  most  debasing 
passions  that  can  pollute  and  pervert  the 
soul.  Now,  these  are  the  most  common 
exhibitions  of  the  spirit  of  selfishness. 
Let  us, 

II.  Trace  this  spirit  to  its  source. 
This  is  expressed  in  one  word — depravity. 
It  arises  from  the  moral  derangement  of 
the  powers — from  the  undue  elevation  of 
one  of  the  feelings  of  the  heart  over  the 
higher  and  more  noble  faculties  of  the  soul. 
We  see  it  as  the  master-spirit  in  the  first 
transgression.  Was  it  not  this  that  prompt- 
ed the  desire  to  take  and  eat  of  the  fruit  of 
the  tree  of  knowledge  of  good  and  evil  ? 
and  this  perverted,  diseased  nature,  has 
been  handed  down  to  all  the  posterity  of  the 
first  guilty  pair.  Hence  it  is  the  natural 
bent  of  the  fallen  nature — the  necessary 


THE  EVILS  OF  SPIRITUAL  IGNORANCE. 


279 


tendency  of  the  corrupt  mind ;  and  hence 
the  universality  of  its  manifestation  in  all 
ages,  classes,  and  countries  ;  the  mass  seek 
their  own  ;  all  grades  of  human  beings  are 
distinguished  for  it.  It  is  the  plague-spot 
of  our  world,  and  the  bane  of  the  family 
of  man.  There  may  be  customs,  and 
usages,  habits,  &c.,  all  favorable  to  it ; 
but  the  spring  of  this  stream  is  man's  de- 
pravity, the  evil  state  of  the  heart.  Let 
us  note. 

III.  Its  evils.  These  are  legion.  Look 
at  it, 

1.  In  Hs  influence  on  the  mind  and  heart 
of  its  victims.  Its  very  tendency  is  to  de- 
face the  image  of  God  ;  to  dry  up  the  foun- 
tain of  goodness  in  the  soul  ;  to  demoralize 
the  man  ;  to  wither  its  moral  beauty  and 
loveliness  ;  to  spread  o'er  it  the  foul  plague 
spot.  It  robs  it  of  its  enjoyment,  prevents  its 
growth  and  expansion,  and  eclipses  its  glory. 

2.  Observe  its  influence  on  society.  It 
either  isolates,  or  binds  men  together  in 
clannish  bands,  or  in  base  and  unprincipled 
confederacies.  Let  it  be  carried  out  to  its 
full  length,  and  it  would  leave  weakness 
unaided,  misery  unpitied,  wretchedness  un- 
regarded, ignorance  unlamented,  and  all 
the  sorrow  and  grief  of  our  world  uncared 
for.  A  man  of  this  kind  is  often  the  curse 
of  the  domestic  sphere,  the  bane  of  the 
neighborhood,  the  iceberg  of  the  church, 
and  the  barren  fig-tree  of  the  world. 

3.  It  is  one  of  the  anomalies  of  the  uni- 
verse. God  has  created  all  creatures  and 
things  to  have  a  mutual  influence  for  good 
on  one  another.  The  angels  live  not  for 
themselves  ;  the  sun  shines  for  the  benefit 
of  the  solar  system  ;  the  wind  blows,  the 
rivers  run,  the  ocean  moves,  the  earth  feeds, 
all  nature  exercises  her  functions  for  rela- 
tive principles  and  ends  ;  there  is  not  one 
isolated,  self-destined  operation  in  the  uni- 
verse. 

4.  It  is  totally  unlike  God.  "  The  Father 
of  lights,  from  whom  proceedeth  every," 
&c.  God  exists  to  diffuse  blessedness ; 
he  reigns  for  this  ;  all  his  attributes  have 
respect  to  this  ;  all  his  works,  and  ways, 
and  word,  &c.  Especially,  how  unlike 
God  manifest  in  the  flesh,  &c.  ;  how  un- 
like the  anthem  of  the  angels  at  his  birth ; 
his  life,  his  death,  &c.     Observe, 

IV.  The  means  of  deliverance  from 
IT.  The  renewal  of  the  mind  and  soul  ; 
the  entire  sanctification  of  body,  soul,  and 
spirit ;  the  indwelling  of  the  Holy  Spirit  in 


all  his  guiding  and  controlling  influences. 
Thus  the  fountain  will  be  made  pure,  the 
tree  good,  &c. 

APPLICATION. 

1.  The  existence  of  this  spirit  in  the 
church  is  owing  to  the  low  spiritual  state 
of  believers. 

2.  Against  it  all  Christians  should  pray- 
erfully strive. 

3.  It  can  have  no  existence  in  the  heav- 
enly world. 


THE  EVIL  OF  SPIRITUAL  IGNORANCE. 

That  the  soul  be   without  knowledge  is  not 
—Proverbs  xix.  2. 


Our  text  is  one  of  the  concise  proverbs 
of  Solomon.  Most  of  these  brief  sentences 
contain  a  great  fund  of  thought,  and  they 
have  this  especial  recommendation,  they 
are  easily  committed  to  memory,  and  the 
impression  they  make  is  often  long  and 
vividly  retained.  The  ancients  were  fa- 
mous for  conveying  their  doctrines  and 
principles  in  this  condensed  form.  The 
Proverbs  of  Solomon,  as  they  are  unrival- 
led in  beauty  and  excellency,. so  they  stand 
forth  as  being  indited  under  the  inspiring 
influences  of  God.  They  are  divine,  there- 
fore they  are  true.  And  they  are  gene- 
rally as  important  as  they  are  true.  Of 
all  these  proverbs  there  is  not  one  of  great- 
er moment  than  that  of  our  text.  "  That 
the  soul,"  &c. 

I.  Let  us  illustrate  and  establish 
THE  TRUTH  OF  THE  TEXT.  Before  we  enter 
on  the  chief  point,  we  ofTer  a  few  prelimi- 
nary remarks.  By  the  soul  we  mean  the 
intellectual,  thinking  part  of  man.  That 
spiritual,  reflecting,  undying,  and  dignified 
inhabitant  of  our  frail  and  perishing  bodies. 
Knowledge  signifies  perception,  illumina- 
tion. The  opposite  of  ignorance  and  dark- 
ness of  mind.  Now  knowledge  may  either 
be  associated  with  that  which  is  temporal, 
or  metaphysical,  or  moral.  It  may  either 
be  speculative  or  practical.  Knowledge  of' 
nature,  or  science,  or  art,  is  good,  and  de- 
sirable, and  important.  But  that  know- 
ledge which  is  pre-eminent  is  religious 
knowledge.  Knowledge  of  God  and  his 
will  ;  knowledge  of  ourselves,  our  condi- 
tion, our  duty,  our  privileges  and  blessings, 


2S0 


SKETCHES  OF  SERMONS. 


our  destiny  ;  knowledge  of  Jesus  Christ  and 
his  great  salvation.  This  is  the  excel- 
lency, the  essence,  the  perfection  of  know- 
ledge. This  is  all  necessary  and  necessa- 
ry to  all ;  it  is  so  always,  and  will  be  so 
forever.  A  man  may  be  wise,  and  good, 
and  happy,  without  other  kinds  of  know- 
ledge, but  none  can  be  so  without  this. 
Then  it  is  to  spiritual  and  divine  knowledge 
that  we  shall  limit  our  subject  on  the  pre- 
sent occasion.  Now  for  the  soul  to  be  with- 
out knowledge  is  not  good,  because, 

1.  It  frustrates  the  end  of  our  heing.  The 
soul  was  formed  for  knowledge  just  as  the 
sun  for  the  communication  of  light.  And 
as  the  bed  of  the  ocean  for  the  reception  of 
the  water,  so  the  soul  to  be  the  depository 
of  knowledge.  Thus  did  Adam  appear 
when  formed  in  the  image  of  his  Creator. 
One  grand  and  chief  resemblance  was  in  the 
intellectual  faculties  with  which  he  was  en- 
dowed, and  the  knowledge  with  which  God 
invested  him.  The  senses  of  the  body  are 
designed  to  be  the  inlets  of  knowledge  as 
to  the  things  around  us.  The  eye,  the 
hand,  the  taste,  the  smell,  the  hearing  ;  the 
soul  has  its  powers  too  ;  the  understanding, 
by  which  we  perceive  and  know ;  the 
judgment,  by  which  we  conclude  as  to  the 
properties,  &c.,  of  the  things  we  contem- 
plate ;  the  imagination,  which  colors  and 
presents  objects  before  us  in  their  ideal 
forms.  Memory,  by  which  we  retain  and 
keep  fast  the  things  perceived  and  known. 
Now  these  powers  avail  not,  ihey  are  per- 
verted, if  the  soul  be  without  knowledge, 
&c.     "  That  the  soul,"  &c. 

2.  Because  it  is  its  degradation  and  debase- 
ment. Knowledge  is  one  of  the  glories  of 
the  divine  nature  ;  so  it  is  also  the  dignity 
of  man.  In  the  fall,  man  lost  much  of  this  ; 
darkness  spread  its  fell  mists  over  the  soul ; 
darkness  pertains  to  the  world  beneath  and 
exposes  to  its  shame  and  contempt.  Know- 
ledge pertains  to  God  and  heaven,  and 
makes  us  partakers  of  the  glory  of  God. 
Without  knowledge,  man  the  monarch  be- 
comes the  slave,  the  savage,  the  degraded 
creature  of  the  material  earth,  and  the 
companion  of  animals  and  beasts  that  prowl 
upon  its  surface.  Not  to  know  God  and  his 
will  and  works  is  the  deep  prostration  of 
the  creature  of  his  image  and  his  favor. 
For  the  soul,  &c. 

3.  Because  it  is  its  misery.  How  plea- 
sant, how  cheering  is  its  light !  How  sweet 
to  behold  the  works  of  God,  to  look  abroad 


on  the  fair  face  of  nature,  &;c.  Now  to  be 
without  knowledge  is  to  be  blind,  for  know- 
ledge is  the  sight  of  the  soul ;  knowledge 
is  the  food  of  the  soul,  and  without  it,  it 
must  starve  and  die ;  knowledge  is  the 
health  of  the  soul ;  ignorance  is  the  disease 
and  leprosy  of  the  soul.  View  that  being 
enslaved,  blind,  starving,  diseased,  and 
then  you  have  a  faint  representation  of  the 
soul  without  knowledge. 

4.  Because  it  is  the  guilt  and  condemna- 
tion of  the  soul.  Ignorance,  especially  to 
those  under  the  privileges  we  possess,  is 
sinful :  it  is  criminal.  We  have  the  means, 
the  facilities  of  knowledge.  God  requires 
us  to  possess  it.  If  we  are  without  divine 
knowledge,  it  is  because  we  have  disliked 
it,  neglected  it,  and  wiled  away  our  oppor- 
tunities and  mercies.  In  the  night  none 
can  see  or  discern  the  beauties  which  sur- 
round them  ;  but  ours  is  the  day  ;  the  day 
is  the  period  of  light.  Jesus  proclaims  him- 
self the  light  of  the  world.  We  blame 
men  not  for  being  strangers  to  languages, 
to  philosophy,  to  science,  or  art,  without 
the  facilities  ;  but  men  may  have  moral 
intellectuality,  spiritual  knowledge.  It  is 
in  the  scriptures  ;  it  is  published  from  day 
to  day,  and  it  is  highly  criminal  not  to 
know  God  and  Jesus  Christ  whom  he  hath 
sent.  Not  to  know  ourselves  and  our  des- 
tiny ;  not  to  know  the  day  of  our  visitation. 
It  is  not  good, 

5.  Because  it  will  he  the  death,  the  total 
ruin  of  the  soul.  For  the  children  of  igno- 
rance and  darkness  walk  in  the  way  of 
darkness,  and  their  end  will  be  blackness 
and  darkness  forever.  "  My  people  perish 
for  lack  of  knowledge."  The  soul  without 
knowledge  is  unfit  for  the  enjoyment  of 
God,  and  incapable  of  participating  in  the 
bliss  of  heaven.  A  person  may  have  a 
volume  of  superior  merit  before  him,  but 
of  what  avail  is  it  if  he  cannot  read  it  ? 
He  may  be  surrounded  with  the  most  splen- 
did scenery,  but  what  avails  it  if  he  is 
blind  ?  An  essential  prerequisite  for  heav- 
en  is  the  saving  knowledge  of  God  ;  this  is 
life  eternal .  Heaven  is  the  region  of  know- 
ledge ;  the  world  of  eternal  light  and  day. 
Let  me,  then, 

II.  Ask  what  are  the  principles  which 

OUR  SUBJECT  INVOLVES. 

1 .  The  lamentable  condition  of  those  who 
are  spiritually  ignorant.  How  many  of 
these  dwell  around  us !  Are  there  not 
such  in  this  assembly  1     The  state  of  such 


THE  SCRIPTURAL  INSTRUCTION  OF  THE  YOUNG. 


281 


is  truly  pitiable,  dark,  condemned,  perish- 
ing. 

2.  The  high  estimation  in  tohich  loe  should 
hold  the  privileges  we  possess.  We  have 
the  book,  emphatically  the  key  of  know- 
ledge ;  the  whole  mind  of  God  to  man  ; 
the  guide  to  happiness  and  heaven.  We 
have  the  messengers  of  knowledge  ;  the 
preachers  of  the  gospel  are  sent  forth,  that 
their  lips  may  dispense  knowledge.  All 
the  ordinances  of  religion  are  adapted  to 
this  end.  We  have  many  especial  facili- 
ties which  no  age  of  the  world  ever  had  ; 
abundant  streams  flowing  from  the  press  ; 
means  of  instruction,  especially  schools. 
How  different  to  our  forefathers  ! 

3.  The  responsibility  of  the  church  of 
Christ  to  diffuse  the  knowledge  of  God  abroad. 
Believers  are  to  shine,  &c.  We  are  to 
labor,  holding  forth  the  word  of  life,  &c. 
We  are  to  train  up  the  rising  age,  &c. 
We  are  to  pray,  "  O  Lord,  send  out,"  &c. 


APPLICATION. 


1 .  Have  you  this   knowledge  ? 
grow  in  it,  &c. 

2.  If  not,  seek  till  you  possess  it. 


If  so, 


THE  SCRIPTURAL  INSTRUCTION  OF 
THE  YOUNG. 

"  And  these  words  which  I  command  thee  this 
day,  shall  be  in  thine  heart :  and  thou  shall  teach 
them  diligently  unto  thy  children,  and  shalt  talk 
of  them  when  thou  sittest  in  thine  house,  and 
when  thou  walkest  by  the  way,"  &c. — Deuter- 
onomy vi.  6-9. 

Our  text  is  found  in  connection  with  a 
paragraph  of  peculiar  weight  and  sublimity. 
Moses,  that  distinguished  servant  of  Jeho- 
vah, is  rehearsing  to  the  people  of  Israel 
the  high  commandments  of  the  Lord  ;  he 
introduces  the  subject  in  the  following 
striking  and  powerful  manner ;  "  Now 
these  are  the  commandments,"  &,c.  Here 
you  will  perceive  duly  and  privilege,  obe- 
dience and  reward,  are  united  together. 
He  then  calls  for  their  special  attention. 
"  Hear  therefore,"  &;c.,  verse  3,  This  ex- 
clamation he  repeats,  when  referring  to  the 
unity  of  the  Godhead,  verse  4  ;  he  then  lays 
the  basis  of  his  exhortations  in  the  especial 
religion  of  the  heart,  verse  5  ;  and  then 
immediately  builds  upon  it  the  duties  pre- 
scribed in  the  text.  "  And  these  words," 
&c.  Let  us  consider  the  subject  to  which 
36 


the  text  refers  ;  the  duties  the  text  enjoins  ; 
the  mode  of  performance  the  text  recom- 
mends.    Now  we  have  to  notice, 

I.  The  subject  to  which  the  text  re- 
fers. "  And  these  words."  Now  the  text 
may  mean  the  entire  law  and  will  God  had 
made  known  to  Moses,  and  then  revealed  to 
the  people,  or  to  the  immediate  paragraph 
which  precedes  the  text ;  but  we  may 
justly  apply  the  text  to  the  sacred  scriptures 
in  general.  To  the  lively  oracles  both  of 
the  Old  and  New  Testaments  ;  the  Bible  in 
its  comprehensive  and  complete  character, 
including  Moses  and  Christ,  the  prophets 
and  the  apostles.  Now  the  scriptures  con- 
tain a  revelation  of  all  essential  truths  ;  a 
summary  of  all  Christian  duties  ;  a  charter 
of  all  desirable  blessings ;  it  is  the  true 
guide  to  the  knowledge  of  God,  salvation, 
immortality,  and  eternal  life.  Emphati- 
cally the  book  of  books,  and  to  all  who  de- 
sire it,  the  record  of  salvation.  It  gives 
light  to  the  ignorant,  wisdom  to  the  simple, 
and  peace  to  the  unhappy  ;  it  converts  the 
soul,  guides  the  feet,  and  sanctifies  the 
heart  ;  it  is  the  pilgrim's  staff",  and  the 
warrior's  sword  ;  the  mine  of  wealth,  and 
passport  to  glory  !  What  a  subject !  A 
book,  which  has  God  for  its  author — truth 
for  its  matter — and  salvation  for  its  end. 
We  pass  from  the  subject, 

II.  To  the  duties  the  text  enjoins.  It 
is  the  scriptural  instruction  of  their  chil- 
dren ;  to  teach  them  the  words  of  God  and 
salvation.  Now  look  at  this  in  several 
lights. 

1.  Our  children  are  naturally  ignorant 
of  these  things.  None,  by  mere  dint  of 
natural  effort,  ever  found  out  the  true  know- 
ledge of  God  ;  uninstructed,  therefore,  they 
will  grow  up  in  mental  and  moral  dark- 
ness. 

2.  In  these  things  our  children  have  a 
deep  interest.  They  have  minds  capable 
of  instruction,  the  capacity  for  knowledge. 
There  seems  to  be  an  inherent  desire  for 
knowledge  ;  it  is  the  very  atmosphere  of 
the  soul's  health  and  well-being.  The  true 
wealth  of  our  children  depends  greatly  on 
their  acquisition  of  divine  knowledge  ;  their 
happiness  essentially  depends  upon  it  ; 
their  usefulness  in  this  life  ;  and  what  is 
most  of  all,  their  eternal  salvation.  "  My 
people  perish  for  lack  of  knowledge." 

3.  For  the  instruction  of  our  children  we 
are  responsible.  I  deny  that  this  responsi- 
bility  rests  anywhere  to  the  exclusion  of 


282 


SKETCHES  OF  SERMONS. 


the  parent ;  on  him  it  rests.  "  Thy  chil- 
dren," and  as  much  as  it  rests  upon  them 
to  provide  food,  and  raiment,  and  medicine, 
&c.  The  care  of  the  mind  as  well  as  of 
the  body  is  committed  to  them,  and  the  one 
is  infinitely  more  weighty  than  the  other. 
Parents  may  not  in  every  case  be  able  to 
teach  their  children,  but  then  they  must 
see  that  it  is  done.  In  our  sabbath-schools, 
the  church  of  Christ  provides  for  those  who 
cannot  have  Christian  instruction  at  home, 
and  also  to  aid  those  parents  who  are  thus 
laudably  engaged.  Now  we  proceed  to 
consider, 

III.    The  MODE  OF  PERFORMING  THIS  DUTY 

THE  TEXT  RECOMMENDS.     The  text  enjoins, 

1 .  The  possession  of  experimental  religion 
in  the  teacher.  "  These  words,  &c.,  shall 
be  in  thine  heart."  A  mere  mechanical 
teacher  must  have  mechanical  skill — a  men- 
tal teacher,  intelligence — a  moral  teacher, 
the  principles  of  true  morality  in  his  own 
soul.  The  Christian  teacher  aims  not  only 
at  informing  the  mind,  and  storing  the 
memory,  but  amending  the  heart.  A  know- 
ledge therefore  of  true  religion  only,  can 
qualify  the  instructor  for  his  work.  The 
heart  is  the  moral  lever,  to  give  weight  and 
efficiency  to  the  counsels  of  the  lip  ;  the 
heart  only  can  make  us  earnest,  and  intent, 
and  solicitous.  Now  this  applies  to  all 
moral  instructions.  Parents,  guardians, 
sabbath-school  teachers,  &c.  The  text  en- 
joins, 

2.  Diligence  in  the  execution  of  this  ivork. 
It  is  not  to  be  done  cursorily,  or  with  in- 
difference ;  not  by  spasmodic  throes,  but 
by  continued  efforts  ;  the  difficulty  of  the 
task  renders  diligence  indispensable.  The 
variety  of  the  instructions  to  be  conveyed 
to  the  mind,  and  the  short  period  allotted 
for  the  execution  of  the  task.  Only  the 
diligent  will  extensively  succeed.  We 
have  enjoined, 

3.  Frequency  of  effort.  Observe  the  de- 
tail of  times  and  seasons,  presented  to  us  in 
the  text.  The  first  part  of  the  day  is  to  be 
thus  occupied.  This  is  to  engage  our  at- 
tention through  the  day,  "  When  thou  sit- 
test,"  &c.  This  is  to  be  identified  with 
our  recreations,  "  When  thou  walkest  by 
the  way."  This  is  to  close  all  the  other 
duties  of  the  day,  "  When  thou  liest  down." 
Now  there  are  spiritual  subjects,  suited  to 
each  of  these  times  and  occasions  ;  to  be 
wise  and  apt  in  their  use  is  very  desirable. 
The  text  enjoins, 


4.  Simplicity  in  the  mode  of  instruction. 
I  think  this  is  included  in  the  phi'ase,  "  Thou 
shalt  talk."  Nothing  is  more  foolish,  and 
of  course  useless,  than  to  attempt  to  convey 
instruction  to  children,  by  orations  or  set 
speeches  and  addresses.  If  we  are  to  in- 
struct, to  impress,  to  interest,  we  must  talk. 
Bring  down  both  words,  ideas,  and  style  to 
their  capacities;  this  is  a  most  desirable 
attainment,  and  essential  to  extended  suc- 
cess ;  and  in  this  how  beautifully  Christ 
the  great  teacher  stands  forth  as  our  per- 
fect model.  Our  efficiency  may  be  easily 
tested,  if  we  will  catechize  our  children  on 
the  points  in  which  they  have  been  taught, 
and  see  if  they  have  clearly  and  distinctly 
understood  them.     We  add, 

5.  Patience  and  perseverance.  All  chil- 
d  ren  are  not  equally  quick,  and  apt  to  learn ; 
the  mind,  in  some  cases,  is  slow  of  develop- 
ment. Now  such  instances  must  not  be 
despised  ;  they  especially  need  our  aid, 
and  compassion  for  them  should  induce 
patient  perseverance.  To  impart  know- 
ledge to  the  juvenile  mind  has  been  fitly 
compared  to  the  pouring  of  a  fluid  into  a 
long,  narrow-necked  bottle,  where  care,  pa- 
tience, and  attention,  and  perseverance, 
are  all  requisite.     But  we  observe, 

6.  All  instructions  must  he  followed  by 
fervent  prayer.  Prayer  should  precede, 
accompany,  and  follow  our  efforts. 

APPLICATION. 

Our  subject  I  fear  is, 

1.  The  condemnation  of  many  parents 
present.  Do  not  trifle  with  God's  com- 
mands. You  must  meet  your  children  at 
the  last  day.     Our  subject, 

2.  Shows  us  the  importance  of  sabbath 
schools.  These  are  the  true  seminaries  of 
the  church  of  Christ.  These  are  the  hope 
of  the  world. 

3.  Efforts  for  instructing  the  young  should 
meet  with  the  generous  and  cheerful  support 
of  the  pious. 


KNOWLEDGE,  OBEDIENCE,  AND  FE- 
LICITY. 

"  If  ye  know  these  things,  happy  are  ye  if  ye 
do  them." — John  xiii.  17. 

What  is  true  religion  ?  Is  not  the  ques- 
tion important ;  is  it  not  necessary  ?  None 
will  dispute  its  importance  or  necessity. 
One  replies,  true  religion  is  being  of  the 


KNOWLEDGE,  OBEDIENCE,  AND  FELICITY. 


283 


true  church  ;  and  he  limits  this  true  church 
to  his  own  denomination.  Another  replies, 
true  religion  is  having  sound  opinions  and 
views ;  and  those  are  religious  who  of 
course  agree  with  the  sentiments  he  pro- 
fesses. A  third  replies,  true  religion  is  the 
regular  observance  of  Divine  worship,  and 
a  general  regard  to  Christian  morals.  We 
reply  to  each  and  all  of  these,  and  say  a 
person  may  be  invested  with  each  of  these, 
and  yet  not  be  religious  at  all  ;  he  may  be- 
long to  the  purest  Christian  communion  ; 
he  may  hold  the  most  orthodox  sentiments, 
and  he  may  lead  the  most  exemplary  life, 
and  yet  be  a  stranger  to  spiritual,  practical 
godliness.  True  religion  is  beautifully  de- 
lineated in  the  text ;  it  is  triune  in  its  na- 
ture— knowledge — practice — felicity.  If 
ye  know,  and  do,  then  happy  are  ye.  We 
notice,  then, 

I.  In  order  to  true  religion  there  must 
BE  KNOWLEDGE.  "  If  ye  know,"  &c.  Ig- 
norance is  one  of  the  foul  antagonists  of 
religion.  It  is  pernicious  and  ruinous  to 
the  soul ;  it  is  a  foul  libel  on  man,  and  a 
still  fouler  libel  on  religion,  when  utter- 
ance is  given  to  this  maxim,  that  "  igno- 
rance is  the  mother  of  devotion."  No  I  ig- 
norance is  the  mother  of  crime,  and  wretch- 
edness, and  wo,  and  it  may  be  of  super- 
stition, but  knowledge  is  one  of  the  essen- 
tial principles  of  religion. 

1.  There  must  be  a  knowledge  of  the  true 
God.     His  nature,  character,  will. 

2.  A  knowledge  of  the  scriptures.  A 
persuasion  of  their  inspiration  and  truth ; 
a  knowledge  of  their  contents,  especially 
those  parts  which  relate  to  our  salvation. 

3.  A  knowledge  of  ourselves.  As  fallen, 
sinful,  polluted,  helpless.  To  know  the 
plague  of  our  own  hearts,  &;c. 

4.  A  knowledge  of  Jesus  Christ.  As  the 
sent  of  God — the  true  Son  of  the  Most  High 
— Mediator,  &c.  Of  his  gospel.  What  it 
reveals,  and  offers,  and  requires ;  now  it 
reveals  God's  mercy ;  it  offers  salvation  ; 
and  requires  repentance,  faith,  and  holi- 
ness. Surely  a  knowledge  of  these  things 
is  essential  to  true  religion. 

II.  In  order  to  true  religion  there 
MUST  BE  obedience.  "  Not  every  one  that 
saith,  Lord,  Lord,"  6z;c.  Neither  know- 
ledge nor  talents  w^ill  do  without  obedi- 
ence. "  Ye  are  my  friends,"  &c.  Now 
in  doing  these  things, 

1.  We  must  have  respect  to  the  will  of 
God,  as  the  rule  of  our  obedience.     Not 


fancies,  or  feelings,  or  impulses,  or  the  con- 
duct of  others,  but  the  direct  revelation  of 
God.  Have  respect  to  all  his  command- 
ments. 

2.  We  must  do  these  things  with  humility 
of  mind.  Not  in  the  way  of  merit  andself- 
rigliteousness ;  but  with  all  lowliness,  &c. 

3.  We  must  do  these  things  with  cheerful- 
ness and  affection.  From  a  sense  of  grate- 
ful love  to  Jesus  Christ.  Not  from  fear  or 
constraint. 

4.  We  can  only  do  these  things  in  the 
strength  of  divine  grace.  God  must  work 
both  to  will  and  to  do.  Not  us,  but  the 
grace  of  God  within  us. 

5.  Our  obedience  in  doing  these  things 
must  be  constant  and  persevering.  Endure 
to  the  end,  &c.  We  must  be  so  found  do- 
ing when  Christ  shall  call  us.  Labor  to 
the  end  of  the  day  of  life.  Faithful  unto 
death,  &c. 

III.  That  religion  identified  with 
knowledge  and  obedience,  will  certain- 
ly be  productive  of  felicity.  "  Happ}'- 
are  ye."  We  do  not  say  it  will  secure 
riches,  or  honor,  or  wealth,  or  worldly 
friends,  but  it  will  tend  to  create  happi- 
ness. 

1.  There  will  be  the  happiness  of  a  right- 
ly regulated  mind.  Chaos,  and  confusion, 
and  night,  exchanged  for  light,  order,  and 
day,  A  new  creation  in  the  soul.  Old 
things  have  passed  away,  &c.  God  the 
soul's  centre  and  rest. 

2.  There  will  be  the  happiness  of  internal 
peace.  Peace  with  God — peace  with  con- 
science— peace  with  all  men.  The  peace 
of  God  will  keep  and  rule. 

3.  There  will  be  the  happiness  of  conscious 
safety.  To  have  guilt  cancelled — fetters 
burst ;  wrath  removed.  No  longer  under 
the  curse,  &c.,  but  have  the  testimony  of 
the  Spirit,  that  we  are  children  of  God — 
now  accepted. 

4.  There  will  be  the  happiness  of  cheering 
hope.  Hope  is  the  telescope  of  the  soul — 
our  anchor  in  storms — our  staff  in  our  pil- 
grimage. Hope  of  victory,  full  salvation, 
and  eternal  life.  Hope  of  heaven.  Good, 
bright,  solid  hope.  Begotten  again  to  a 
lively  hope,  &c. 

5.  The  happiness  of  divine  communica- 
tions. Gi'ace  in  every  time  of  need.  Heav- 
enly visitation,  especially  in  secret  duties, 
public  ordinances.  Oh  yes !  happy  are 
ye.  Truly  so  ;  increasingly  so,  and  shall 
be  eternally  so. 


284 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1.  To  the  religious.  Is  your  religion  of 
this  threefold  kind  ?  Light  in  the  mind — 
practice  in  the  life — ^joy  in  the  spirit.  Are 
you  not  greatly  deficient  in  each  of  these  ? 

2.  Invite  all  to  know,  obey,  and  enjoy. 
The  means  of  knowledge  you  have,  grace 
to  obey  is  promised,  and  happiness  must 
ensue. 


ON  OUR  OWN  MIND. 

"  Should  it  be  according  to  thy  mind  ?" — Job 
xxxiv.  33. 

Few,  if  any,  of  the  human  family  ever 
endured  such  severe  trials  as  Job  ;  and  his 
unyielding  confidence  in  God,  his  patience, 
and  his  humility,  are  left  on  record  for  the 
instruction  of  the  afflicted  of  God's  people 
unto  the  end  of  the  world.  We  do  not  mar- 
vel that  in  some  things  he  betrayed  the  in- 
firmities of  a  man.  The  suspicions  of  his 
friends  as  to  his  integrity  were  calculated 
to  hurry  him  into  some  expressions  of  haste, 
and  to  the  adoption  of  some  expressions  in 
self-justification,  which  otherwise  he  would 
not  have  employed.  Our  text  is  the  appeal 
of  Elihu,  and  follows  a  very  fine  exhibi- 
tion of  that  spirit  which  should  attend  us 
in  our  sorrows  and  trials,  verses  31,  32. 
He  then  asks,  "  Should  it  be  according  to 
thy  mind  ?"     I  observe, 

I.  We  are   naturally   anxious  that 

THINGS  SHOULD  BE   ACCORDING  TO  OUR  MIND. 

This  is  a  general,  if  not  universal  feeling. 
Sin  entered  our  world  on  this  principle,  and 
by  it,  is  extensively  perpetuated.  You  see 
it  in  all  ages ;  even  children  wish  to  have 
their  own  minds  ;  see  the  headstrong 
youth  ;  the  young  man  ;  the  person  of  ma- 
ture years  ;  the  aged  ;  all  evidence  this ; 
all  strive  and  contend  for  this  ;  you  see  it 
in  all  stations,  the  rich  and  noble  and  afflu- 
ent; those  having  rule  and  authority.  But 
the  same  feelings  extend  to  the  poor,  and 
the  indigent.  The  learned  and  the  illiter- 
ate are  both  living  examples  of  this.  This 
is  the  broad  palpable  mark  of  the  profane  ; 
and  it  is  the  spot  and  infirmity  of  the  reli- 
gious and  true  servants  of  God. 

II.  We  ARE  TOTALLY  UNFIT  FOR  DECIDING 

IN  THE  THINGS  WHICH  CONCERN  US.  We  are' 
SO  because  we  are  more  influenced  by 
passion  than  reason ;  because  we  are  so 


darkened  in  our  understandings  and  judg- 
ments ;  because  we  are  at  best  so  short- 
sighted ;  because  we  are  so  influenced  by 
sense,  and  present  things.  If  things  were 
left  to  our  minds,  we  should  never  choose 
trials,  disappointments,  crosses,  afflictions, 
bereavements.  We  should  not  be  able  to 
determine  on  our  removal  out  of  time.  We 
should  not  court  temptation,  and  chastise- 
ment, &c.  Now  all  these  are  indispensa- 
ble to  our  well-being,  fruitfulness,  and  fu- 
ture safety.  How  well  then  is  it  for  us, 
that  we  are  not  left  to  determine  for  our- 
selves !  Besides  our  minds  are  so  unsettled  ; 
we  are  so  fickle,  and  vacillating.  The 
mind  we  had  for  things  years  ago,  is  now 
altered.  Our  present  mind  will  be  modi- 
fied, altered,  or  probably  entirely  changed 
by  circumstances.  Then  how  futile  to  de- 
sire that  things  should  be  according  to 
our  minds  ! 

III.  It  is  IMPOSSIBLE  THAT  THINGS  CAN  BE 
ACCORDING   TO  THE    MINDS  OF    ALL  PERSONS. 

Each  one  desires  his  own  mind  ;  but  almost 
every  one  comes  in  collision  with  his  neigh- 
bor. Now  amongst  ten  thousand  various 
minds,  which  is  to  have  the  ascendency  ?  It 
is  evident,  that  not  more  than  one  or  two 
can  be  gratified  out  of  the  whole.  So  that 
all  having  their  own  minds  is  an  impossibil- 
ity. Why,  men  are  not  agreed  on  any  one 
subject.  Every  man  seeks  his  own  things  ; 
confusion  and  clashing  interests  distract 
and  divide  our  world.  A  scene  of  discord 
vastly  worse  than  that  of  Babel,  would  rack 
and  torture  our  world,  if  every  man  had 
liberty  to  obtain  his  own  mind. 

IV.  How    MANY    HAVE    BEEN    RUINED  BY 

HAVING  THEIR  OWN  MIND  !  Our  first  pa- 
rents. The  inhabitants  of  the  old  world  re- 
solved, in  spite  of  the  warnings  of  Noah,  to 
eat  and  drink,  &c.,  and  were  so  found  when 
the  flood  came.  Lot  had  his  own  mind, 
when  he  selected  the  well-watered  plain  of 
Sodom  for  his  abode  ;  Pharaoh  would  have 
his  own  mind,  and  the  sequel  of  his  history 
is  found  in  the  overthrow  of  himself  and 
hosts  in  the  Red  Sea  ;  the  children  of  Is- 
rael would  have  their  own  minds  in  the 
wilderness,  and  their  apostacy  and  ruin 
was  the  consequence.  Now,  I  appeal  to 
you  :  Should  children  have  their  own 
minds  ?  should  culprits  and  malefactors  ? 
should  violent,  wrathful  persons  ?  If  so, 
what  misery  and  horror  would  fill  our 
world  !  Is  it  not  a  fearful  truth,  that 
men  choose  the  way  of  death  and  hell,  and 


THE  WORSHIP  OF  THE  HEAVENLY  HOST. 


285 


thus  perish  forever,  in  having  their  own 
minds  ? 

V.  It   is   infinitely  better  that  one 

PERFECT  MIND  SHOULD  CONTROL  THE  UNI- 
VERSE. Such  a  mind  has  God.  It  is  clear, 
all-seeing,  pure,  wise,  good,  and  just.  He 
comprehends  all,  knows  all,  and  can  di- 
rect all  things  to  a  glorious  consumma- 
tion ;  he  is  ever  of  one  mind,  and  never 
changes  nor  varies  ;  his  power  is  bound- 
less, his  resources  infinite,  his  plans  in- 
fallible. How  delightful,  then,  that  God 
reigns — reigns  in  heaven,  on  earth,  and 
through  the  universe  !  His  kingdom  is  an 
everlasting  kingdom,  and  he  ruleth  overall. 

VI.  It  is  our  HAPPINESS  AND  REAL  WELL- 
BEING  TO  BE  SUBJECT  TO  God's  MIND.  Re- 
ligion says,  "  Thy  will  be  done."  In 
heaven  all  are  agreed  on  this  subject ;  not 
a  discordant  sentiment  or  feeling  ;  and  all 
do  it.  True  religion  leads  to  this.  In 
conversion  the  sinner  bows  to  God ;  as 
piety  increases,  the  will  of  God  is  more 
clearly  understood,  and  more  cheerfully 
obeyed  ;  the  language  of  healthy  and  sin- 
cere Christians  is  just  that  of  the  Redeem- 
er, "  Not  my  will,  but  thine  be  done." 

VII.  Certain  things  may  assist  us  in 

COMING  TO  this  STATE  OF  MIND.       A  persua- 

sion  of  our  own  incompetency,  "  It  is  not  in 
man  that  walks  to  direct,"  &c.  ;  a  retro- 
spect of  God's  goodness  in  reference  to  our 
past  concerns,  "  Goodness  and  mercy  have 
followed  us,"  &c.  ;  the  daily  presentation 
of  our  desires  to  God,  "  In  all  thy  ways 
acknowledge,"  &c.  "  Commit  thy  way  to 
the  Lord,"  &c.  ;  a  conviction  of  the  transi- 
tory character  of  earthly  things,  fashion  of 
this  world  passing  away — a  looking  to  the 
things  that  are  eternal. 


THE  WORSHIP  OF  THE  HEAVENLY 
HOST. 

"  And  the  host  of  heaven  worshippeth  thee." — 
Nehemiah  ix.  6. 

Our  text  is  connected  with  the  solemn 
address  of  the  Levites  on  a  day  of  fasting 
and  especial  worship.  It  contains  some  of 
the  most  sublime  thoughts  that  can  possibly 
occupy  the  human  mind.  "  Then  the 
Levites,"  it  is  recorded,  "  said.  Stand  up 
and  bless  the  Lord  your  God  forever  and 
ever ;  and  blessed  be  thy  glorious  name, 
which   is  exalted   above  all  blessing  and 


praise.  Thou,  even  thou,  art  Lord  alone  , 
thou  hast  made  heaven,  the  heaven  of 
heavens,  with  all  their  host,  the  earth,  and 
all  things  that  are  therein,  and  thou  pre- 
serves! them  all  ;  ayul  the  host  of  heaven 
worshippeth  thee.'^  The  contemplation  of 
superior  greatness  and  goodness  has  a  ten- 
dency to  elevate  and  improve  the  mind,  and 
to  inspire  the  soul  with  feelings  of  the  lofti- 
est and  holiest  emulation.  Hence  we  are 
repeatedly  called  upon  in  scripture  to  con- 
sider the  lives  of  those  who  have  been  dis- 
tinguished for  godliness,  and  to  make  them 
ensamples  for  our  imitation.  The  apostle 
Paul  calls  upon  us  to  consider  the  Old 
Testament  worthies,  that  we  may  be  fol- 
lowers of  them  who  through  faith  and 
patience  now  inherit  the  promises  ;  and  the 
blessed  Redeemer,  in  that  inimitable  prayer 
which  he  taught  his  disciples,  also  directed 
their  thoughts  to  the  holiness  of  angels — 
for  that  is  clearly  implied  in  that  part  of 
the  Lord's  prayer,  where  we  are  to  pray 
that  God's  will  may  be  done  on  earth,  even 
as  it  is  done  in  heaven  ;  in  other  words,  that 
man  may  be  as  holy,  as  spiritual,  as  obe- 
dient as  angels  ;  and,  while  Jesus  Christ  ^ 
came  expressly  to  shed  his  blood  for  hu- 
man transgression,  and  turn  aside  the  justly 
incurred  wrath  of  the  Most  High,  he  also 
came  to  be  our  ensample,  and  "  he  hath 
left  us,"  says  the  apostle,  "  an  example 
that  we  should  tread  in  his  steps."  Our 
subject  leads  us  to  contemplate  the  angels 
of  God,  for  it  is  quite  clear  that  our  text  re- 
fers to  angelic  beings.  Sometimes  the  term 
"  host"  is  used  in  scripture  to  represent  the 
stars ;  the  starry  host ;  the  planets,  those 
numerous  magnificent  worlds,  which  God 
has  created  in  the  immensity  of  space 
around  us  ;  but  it  is  evident  our  text  refers 
to  intelligent  beings — to  those  happy  and 
blessed  creatures,  who  were  formed  pre- 
vious to  our  world's  existence,  and  who  have 
retained  all  their  beauty,  and  dignity,  and 
purity,  and  who  are  incessantly  worship- 
ping the  God  of  heaven.  Therefore,  in  our 
thoughts  and  meditations  let  us  leave  this 
earth,  and  travel  upward  to  a  higher  state, 
even  to  the  holiest  place  of  all.  Let  us 
venture  in  the  exercise  of  imagination,  and 
by  the  power  of  faith,  to  ascend  to  that 
world  where  God  has  his  immediate  throne, 
and  his  resplendent  dwelling-place  ;  and 
there,  by  the  assistance  of  our  text,  let  us 
contemplate  all  the  host  of  heaven  worship- 
ping God.     Let  us  dwell  for  a  Ihtle, 


286 


SKETCHES  OF  SERMONS. 


I.  On  the  host  itself. 

II.  On  their  employment.     And, 

III.  The  practical  uses  we  should 
make  of  it. 

I.  The  host  itself.  The  existence  of 
a  class  of  beings,  usually  denominated  an- 
gels, is  obviously  established  in  scripture. 
Reference  is  often  made  to  them  both  in  the 
Old  and  New  Testament  scriptures. 

(1.)  As  to  the  nature  of  these  beings. 
They  are  spirits — pure  spirits  ;  not  clothed 
with  material  forms  as  man.  "  Who  mak- 
eth  his  angels  spirits,"  &;c. 

(2.)  As  to  their  character.  They  are 
described  as  perfectly  wise,  "  Angels  of 
light."  As  good  and  holy.  They  are  said 
ever  to  be  hearkening  to  the  voice  of  God's 
word  ;  to  do  his  will.  Holy  angels  ;  with- 
out spot ;  no  imperfection. 

(3.)  Their  number.  Thousands  of  thou- 
sands ;  analogy  from  other  parts  of  the 
creation. 

(4.)  K^  io  \\ie\Y  orders .  They  are  called 
by  very  expressive  titles — thrones,  domin- 
ions, principalities,  powers.  We  read  also 
of  archangels,  seraphim,  and  cherubim. 
Some  of  the  ancients  thoughl  there  were 
nine  orders,  others  eight,  others  four,  and 
that  the  angels  were  under  the  dominion  of 
archangels.  We  read,  too,  of  Michael  and 
his  angels.     We  proceed  to  notice, 

II.  Their  employments.  They  serve 
God  ;  do  the  bidding  of  Jehovah.  All  eye 
to  see — all  ear  to  listen — all  heart  to  love 
— all  wing  to  fly  ;  but,  doubtless,  one  chief 
employment  is  to  worship  God.  In  scrip- 
ture, we  have  some  splendid  exhibitions  of 
this,  Isaiah  vi.  1,  2,  Rev.  iv.  6,  11.  Now, 
their  worship  is  lofty  and  dignified,  holy 
and  fervent,  earnest  and  sincere,  cheerful 
and  incessant.  We  add,  that  with  the  an- 
gelic host  there  are  united  the  spirits  of  the 
redeemed,  who  are  made  perfect ;  the  souls 
of  holy  patriarchs  and  prophets,  apostles, 
and  confessors,  and  martyrs  ;  and  all  who 
have  died  in  the  faith  and  hope  of  the  gos- 
pel. Many  of  our  friends  and  kindred  ; 
many  of  all  ages  and  generations,  coun- 
tries, &c.  ;  elevated  to  the  society,  and 
worship,  and  joys  of  the  angels.  One  ce- 
lestial corporation  ;  one  glorious  assembly ; 
one  vast  and  happy  family.  The  worship 
of  the  heavenly  host  differs  from  ours  in 
many  respects, 

1.  As  to  the  ■place.  The  heaven  of 
heavens  :    the  holiest  of  all  ;    throne  of 


God  in  the  midst ;  Deity  immediately  with 
them. 

2.  As  to  its  character.  More  pure  and' 
spiritual  ;  nothing  gross  appertaining  to 
them  ;  nothing  indolent  and  lethargic  ; 
spiritual  in  the  highest  degree  ;  burning 
with  fervor ;  brilliant  with  intelligence  ; 
transparent  with  sincerity. 

3.  It  is  peculiarly  humble  and  lowly. 
They  stand  before  the  throne  as  cheerful 
and  ready  attendants  ;  they  bow  down  be- 
fore God,  &c. ;  say  nothing  of  themselves  ; 
cast  their  crowns  before  him,  &c. 

4.  Their  worship  is  chiefiy  praise  and 
adoration.  They  extol  God,  bless  him, 
praise  him,  adore,  &c.  All  unite  in  one 
sublime  chorus,  "  Blessing  and  power,'' 
&c.  All  their  wants  are  supplied  ;  no 
prayer  ;  no  confession  ;  no  supplication  ; 
no  deprecation. 

5.  Their  worship   is  uninterrupted   andi 
eternal.     Day  and  night,  &.c.     Filled  with 
God  ;  absorbed  with  God  ;   rest  in  God  ; 
nothing  above  or  beyond.      Theirs  is  the 
fruition — the  perfection  of  bliss. 

6.  They  seem  to  identify  their  worship 
with  the  icorks  of  God  in  connection  with  our 
world.  That  is,  they  rejoice  and  adore 
God  in  the  various  displays  of  his  glory 
with  which  they  are  favored.  At  the  crea- 
tion they  sang  together  ;  they  were  the 
messengers  to  the  patriarchs  and  prophets ; 
attended  at  the  giving  of  the  law  ;  an- 
nounced  the  birth  of  the  Redeemer  ;  sang 
o'er  the  plains  of  Bethlehem  ;  ministered 
to  him  in  his  temptation  and  agony  ;  hailed 
his  resurrection  ;  were  his  convoy,  &c. ; 
rejoice  in  the  conversion  of  sinners,  &c. ; 
will  unite  in  the  lofty  acclamations  of  the 
glorified  in  heaven  forever. 

III.  The  practical  uses  to  which  our 

SUBJECT  MAY  BE  APPLIED. 

1.  It  should  inspire  us  with  holy  e?nula- 
tion.  To  resemble  them  in  their  character,- 
disposition,  and  employment. 

2.  To  think  of  them  in  our  worship. 
Could  we  then  be  cold  and  formal  ?  How 
dignified,  how  precious,  how  sweet  is  divine 
worship ! 

3.  To  rejoice  in  their  friendship.  Bless 
God  for  their  ministering  to  us.    So  to  live, 

4.  Tliat  we  may  be  their  companions  for- 
ever. Let  us  remember  the  gracious  de-^ 
claration  of  the  Saviour — that  his  saints 
shall  be  equal  to  the  angels.  If  so,  how 
poor  is  this  world  !  how  inferior  to  our 
great  destiny  !  how  unworthy  of  our  attach- 


NEW  YEAR'S  COUNSELS  TO  THE  GODLY. 


287 


ment !  and  how  necessary  is  Christian  dili- 
gence !  how  indispensable  holiness  of  heart 
and  life  !  how  precious,  the  fountain  open- 
ed, &c.  There  is  another  world,  where 
there  are  hosts  of  angels,  fallen,  miserable, 
despairing,  &c.  ;  where  they  hate,  blas- 
pheme, and  gnash  their  teeth,  &c.  "  Choose 
ye,  which  shall  be  your  companions  for- 
ever." 


NEW  YEAR'S  COUNSELS  TO  THE 
GODLY. 

"  Fret  not  thyself  because  of  evil  doers,  neither 
be  thou  envious  against  the  workers  of  iniquity. 
For  tliey  shall  soon  be  cut  down  like  the  grass, 
and  wither  as  the  green  herb.  Trust  in  the  Lord, 
and  do  good  ;  so  shait  thou  dwell  in  the  land,  and 
verily  thou  shall  be  fed.  Delight  thyself  also  in 
the  Lord  ;  and  he  shall  give  thee  the  desires  of 
thine  heart.  Commit  thy  way  unto  the  Lord  ; 
trust  also  in  him,  and  he  shall  bring  it  to  pass." — 
Psalm  xxxvii.  1-6. 

Our  subject  this  morning  may  be  proper- 
ly denominated  New  Year's  counsels.  In 
the  merciful  providence  of  God,  we  have 
entered  upon  another  year.  These  divi- 
sions of  time  are  calculated  to  make  im- 
pressions upon  our  minds  ; — and  it  will  be 
well  for  us  if  these  impressions  are  of  a 
useful  character,  and  if  their  influence  is 
effective  and  permanent.  I  cannot  con- 
ceive of  a  series  of  counsels  more  adapted 
really  to  do  us  good,  than  those  which  we 
have  read,  and  which  form  the  introductory 
part  of  this  rich  and  beautiful  psalm.  Let 
us  consider  these  counsels,  as  they  are  pre- 
sented to  us  in  the  text. 

I.  Not  to  be  perturbed  or  angry  with 
THE  WICKED.  I  have  used  the  words  per- 
turbation and  anger,  as  expressing  the 
meaning  of  the  word  "  fret."  The  Psalm- 
ist means,  do  not  get  your  own  souls  into 
disorder  and  confusion,  and  lose  temper  and 
murmur,  because  of  wicked  men.  Let  us 
however  not  mistake  this  counsel.  He 
does  not  mean  that  we  are  to  be  indifferent 
to  the  wicked  and  their  course.  The  good 
man  is  to  abhor  sin,  and  hate  every  evil 
way  ;  he  is  to  pray,  "  Oh  let  the  wicked- 
ness of  the  wicked,"  &;c.  "  May  thy  will 
be  done  on  earth,"  &c.  But  how  often  do 
men  transfer  their  hatred  of  sin  to  the  sin- 
ner ;  and  how  often  do  we  allow  our  minds 
to  be  confused  and  irritated,  and  thus  we 
add  our  sin  to  the  sin  of  the  wicked  [  We 
are  in  danger  of  showing  a  Pharisaical 


spirit,  and  acting  as  judges  of  others.  We 
are  in  danger  of  assuming  a  prerogative 
which  belongs  to  God  alone.  Look  at  the 
apostles  James  and  John,  who  prayed  for 
fire  to  consume  those  who  did  not  receive 
their  message.  Forget  not  Christ's  rebuke. 
"  Ye  know  not  what  spirit  ye  are  of."  We 
are  in  danger  of  envying  the  wicked. 
"  Neither  be  thou  envious."  Perhaps  the 
blasphemer  is  in  purple,  and  the  man  of 
prayer  in  poverty  ;  the  ungodly  in  the 
mansion,  and  the  pious  at  his  gates  ;  Agrip- 
pa  on  the  tribunal,  and  Paul  in  chains  at 
the  bar.  Well,  so  it  is,  and  it  may  often 
perplex  us  ;.  but  real  Christianity  precludes 
envy.  To  envy,  is  to  sin  ;  it  is  a  fruit  of 
the  flesh ;  it  is  to  destroy  our  own  peace  ; 
it  will  corrode  and  eat  out  all  enjoyment. 
"  Then  fret  not,  neither  be  envious,"  &c. 

(1.)  Because  every  man  is  accountable 
to  God.     Leave  it  with  Jehovah. 

(2.)  We  are  sincerely  to  pity  and  com- 
miserate their  state  ;  but  if  we  are  perturb- 
ed, and  angry,  and  fretful,  we  cannot  do 
so,  &c. 

(3.)  Think  how  transient  is  their  present 
state,  verse  2.  "  For  they  shall  soon  be 
cut  down,"  &c.  What  would  you  think 
of  a  person,  who  should  visit  a  prison,  where 
men  under  sentence  of  death  were  crowded 
together  ;  and  suppose  the  prisoners  seemed 
merry,  were  clothed  gorgeously,  and  gave 
each  other  high-sounding  names.  Would 
you  fret  or  be  envious  ?  Impossible  !  would 
you  not  weep,  would  not  your  hearts  ache, 
&c.  ?  verses  9,  10. 

II.    We    are    to    CONFIDE     IN     GoD,    AND 

IMITATE  HIS  BENEVOLENCE.  "  Trust  in  the 
Lord,"  &c.  ;  that  is,  depend  on  God — lean 
on  the  Lord — look  to  him  for  every  bless- 
ing, &c. 

(1.)  Trust  not  in  yourselves. 

(2.)  Trust  not  in  7nen.  Rich  men  or 
princes.  "  Cursed  is  the  man  that  trusteth 
in  man." 

(3.)  Trust  not  in  riches,  or  any  of  the 
adventitious  circumstances  of  life.  The 
world  is  a  sea  in  ceaseless  motion.  Trust 
only  in  the  Lord,  and  trust  him  wholly,  and 
fully,  and  always,  and  for  every  thing,  and 
forever.  Trust  the  riches  of  his  grace — 
and  the  kindness  and  sufficiency  of  his 
providence ;  and  God  shall  protect  thy  life, 
and  satisfy  thee  with  food  ;  all  things  need- 
ful will  be  supplied  ;  God  will  be  thy  friend 
and  refuge.  "  And  do  good."  To  the 
bodies   and    souls  of  those   around   you. 


288 


SKETCHES  OF  SERMONS. 


Console  the  afflicted,  relieve  the  widow, 
remember  the  poor,  and  offer  Christ  to  all, 

III.  We  are  to  make  God  the  great 

OBJECT     OF     OUR     SUPREME    JOY    AND    LOVE. 

"Delight  thyself,"  &c.  Give  God  our 
first  and  chief  regards.  Look  to  him  as 
the  great  source  of  all  blessedness  ;  as  the 
fountain  of  blessings ;  meditate  on  his 
blessed  character  and  perfection  ;  live  near 
to  him  by  daily  prayer  and  communion  ; 
seek  his  glory  in  all  things  ;  labor  to  exalt 
and  please  God.  Do  as  Noah  did,  as  Enoch 
did,  as  Abraham  did,  as  Daniel  did,  as  Je- 
sus did,  who  ever  pleased  him.  "  And  he 
shall  give  thee,"  &:c.  He  shall  make  thee 
happy,  &c.  Every  heart  desires  this; 
every  soul  thirsts  and  pants  for  it.  Well, 
you  shall  have  it ;  you  shall  feel  his  own 
peace  keeping  you,  &c.  His  joy  elevating, 
&c.     His  love  shed  abroad,  &c. 

IV.  Give  every  thing  up  to  be  man- 
aged BY  THE  Lord.  "  Commit  thy  way," 
&c.  The  course  of  a  person's  life  is  his 
way.     Two  things  are  included. 

1.  Our  providential  course.  The  affairs 
of  life.  These  we  cannot  manage  our- 
selves. Boast  not  thyself  of  to-morrow. 
Look  at  that  child  in  a  vessel  at  sea  ;  what 
would  it  do  ?  Look  at  that  stranger  in  a 
distant  land  with  his  guide.  Look  at  that 
person  with  a  case  of  legal  difficulty.  Now 
as  a  child  commits  itself  to  the  captain  of 
a  vessel — as  the  stranger  to  his  guide — the 
man  with  his  suit  to  the  advocate  or  coun- 
sellor— so  we  are  to  commit  our  way  to  the 
Lord,  &c.  Give  up  all  for  him  to  man- 
age, &c. 

2.  Our  gracious  and  spiritual  course. 
The  care  of  our  souls.  Our  best  interests, 
&c.  He  will  manage  it  rightly,  &c.  Keep 
all  secure,  and  bring  us  to  eternal  glory. 
All  shall  end  well,  everlastingly  well.  Let 
us  regard  these  counsels.  Meditate  on 
them,  and  practise  them,  &c. 

APPLICATION. 

1.  Admonish  the  thoughtless. 

2.  Warn  the  unbelieving. 

3.  Direct  the  inquirer. 


CHRISTIAN  ESTABLISHMENT. 

"  Now  he  which  stablisheth  us  with  you  in 
Christ,  and  hath  anointed  us,  is  God." — 2  Corin- 
thians i.  21. 


Divine  grace  exerts  a  uniform  influence 
on  the  human  heart.  The  manner  in  which 
grace  operates  is  very  diversified,  the  in- 
struments also  various ;  but  there  is  a 
similarity  in  the  effects  on  the  hearts  of  all 
who  believe-  The  apostles,  although  in- 
spired and  distinguished  by  wonderful  en- 
dowments and  miraculous  gifts,  were  still 
on  the  same  level  with  other  saints,  as  to 
the  necessity  and  infiuence  of  grace  on  their 
souls.  This  is  seen  in  the  text.  Now. 
"he  who  stablisheth  us,"  &c.     Let  us  look, 

I.  At  THE  BLESSINGS  EXPERIENCED. 

(L)  Established.  There  is  of  course  a 
necessity  for  this.  The  tree  planted  must 
have  time,  &c.,  to  take  root  and  be  estab- 
lished. The  foundation  laid,  must  have 
time  to  rest  and  settle,  and  be  established. 
The  seed  sown  must  have  space  for  sinking 
into  the  earth,  taking  root  downward,  and 
being  established  in  order  to  fruitfulnoss, 
&c.  The  mind  must  have  time  to  embrace 
truth  and  reflect  upon  it,  &c.,  before  man 
can  be  established.  So  with  divine  grace  ; 
time,  means,  and  influence  are  necessary 
before  Christians  can  be  established. 

(2.)  Christian  establishment  is  very  ne- 
cessary. It  is  necessary  to  our  spiritual 
prosperity.  To  be  moved  and  unsettled  is 
to  be  incapable  of  religious  improvement. 
"  Unstable  as  water,"  &c. 

(3.)  It  is  necessary  to  our  comfort.  Va- 
cillation is  as  wretched  as  unprofitable. 
Real  peace,  and  fickleness,  are  incompati- 
ble. 

(4.)  It  is  essential  to  our  safety.  To  be 
moved  from  the  hope,  &c.,  is  to  decline  and 
apostatize.  Ye  did  run  well,"  &c.  How 
essential — how  important  to  be  established  ; 
and  this  should  include  establishment  in 
knowledge — divine  knowledge — knowledge 
of  Christ,  and  the  way  of  salvation — 
knowledge  of  the  great  doctrines  of  the 
gospel,  Aic.  To  be  men  in  knowledge.  In 
faith.  For  faith  to  be  strong,  invulnerable, 
&c.,  that  it  may  not  fail.  In  love — love  to 
God — love  to  his  holy  law — and  in  compas- 
sionate love  to  all  men.  In  oiedience  ; 
cheerfully  and  with  heartfelt  delight  to  obey 
God.  To  delight  to  do  his  will.  In  our 
profession.  A  city  elevated,  impregnable, 
set  on  a  hill. 

II.  This  establishment  of  the  Chris- 
tian IS  IN  Christ.  "  In  Christ."  All  our 
privileges  and  blessings,  &c.,  arise  from 
our  being  in  Christ.  Our  first  parents  had 
no  stability  in  a  state  of  innocency,  much 


THE  ANOINTING. 


289 


less  can  we  in  our  own  imperfect  frail  na- 
ture ;  but  in  Christ  our  security  is  firm  and 
sufficient.  In  his  meritorious  sacrifice  we 
have  the  established  favor  of  God  to  us.  In 
his  intercession  the  establishing  influences 
of  his  Spirit.  In  his  example,  the  estab- 
lished model  for  our  perseverance.  In  his 
fulness,  establishing  grace  in  every  time 
of  need.  The  tree  must  have  good  soil. 
The  Christian  tree  is  planted  into  Christ. 
The  stone  of  the  structure  must  have  a 
good  foundation — Christ  is  the  foundation 
stone — built  on  him — rests  on  him,  &c. 

III.  The  author  of  this  establishment 
IS  God.  Now  he,  &;c.,  "  is  God."  Not 
ourselves,  yet  we  must  use  the  means.  Not 
ministers,  yet  we  must  take  heed  to  the 
word  preached.  Not  angels,  yet  we  may 
rejoice  in  their  ministrations ;  but  God  is 
the  source.  "  Every  good  gift,"  &c.  Then 
three  things  are  necessary. 

1.  Dependence.  Trusting  God.  Be- 
lieving God.  He  who  does  so  shall  never, 
&c.     He  will  keep  him  in  perfect  peace. 

2.  Prayer.  Seeking  God's  blessing. 
Waiting  upon  him.  Imploring  his  daily 
help. 

3.  Praise.  Grateful  acknowledgment 
of  the  past,  &c.  Giving  thanks  continually 
to  his  name. 

APPLICATION. 

1.  The  most  mature  Christian  still  has 
need  of  deeper  establishment. 

2.  Young  Christians  and  new  converts 
should  be  particularly  solicitous  for  it. 


THE  ANOINTING. 

"  Now  he  which  stablisheth  us  with  you  in 
Christ,  and  hath  anointed  us,  is  God." — 2  Corin- 
thians i.  21. 

Various  are  the  figures  by  which  the 
Holy  Spirit  is  represented  in  the  holy 
scriptures.  He  is  compared  to  the  air  or 
wind.  "  The  wind  bloweth,"  &c.  So 
when  it  rested  on  the  apostles,  &c.  Thus 
God  breathed  into  man,  &,c.  So  Christ  to 
his  disciples,  after  his  resurrection,  said, 
"  Peace,"  and  breathed  on  them,  &c.,  John 
XX.  22.  To  fire  ;  thus  it  rested  on  them  as 
cloven  tongues  of  fire.  "  But  ye  shall  be 
baptized,"  &c.  "  Quench  not  the  Spirit," 
dtc.  As  water.  "  If  any  man  thirst," 
&c.  He  spake  of  the  Holy  Spirit,  &c. 
37 


So  also  to  oil.  He  shall  be  anointed  with 
the  oil  of  gladness,  &c. ;  this  is  the  idea 
the  text  contains.  Believers  are  anointed 
of  God,  viz.  :  anointed  with  the  Holy 
Ghost.  See  the  uses  to  which  oil  was  ap- 
plied, and  you  will  at  once  observe  the  pro- 
priety and  beauty  of  the  text. 

I.  The  sick  were  anointed  in  order 
TO  healing.  In  the  beautiful  parable  of 
the  good  Samaritan,  oil  and  wine  were 
poured  into  his  wounds.  See  also  James 
V.  14.  Now  in  these  is  set  forth  the  heal- 
ing influences  of  the  Holy  Spirit.  It  is  the 
work  of  God's  Spirit  to  heal  the  broken 
hearted,  Isaiah  Ixi.  3. 

II.  The  weary  were  refreshed  by  the 
application  of  oil.  In  hot  climates  this 
was  often  indispensable  to  real  comfort.  It 
tended  to  cool  and  refresh  the  debilitated 
system.  Thus  David  exclaimed,  "  Thou 
hast  anointed  my  head  with  oil,"  &:c.  Thus 
Christ  commended  the  penitent  woman  who 
poured  on  him  the  precious  oil,  and  said  to 
Simon  the  Pharisee,  "  My  head  with  oil 
thou  didst  not  anoint."  Now  the  Holy 
Spirit  refreshes  the  soul,  revives  it,  inspirits 
it,  and  gives  real  vigor  and  comfort. 

III.  Oil  was  used  to  beautify  the 
countenance.  One  of  the  blessings  ac- 
knowledged in  the  104th  Psalm  is,  "  oil 
which  maketh  the  face  to  shine."  Now 
the  Holy  Spirit  beautifies  the  soul.  "  He 
will  beautify  the  meek,"  &c.  David's 
prayer  is  to  the  point.  "  Let  the  beauty  of 
the  Lord  our  God,"  &c.  Grace  is  the 
true  beauty  of  the  soul,  it  confers  beauty 
which  is  pleasing  to  God,  and  abiding,  and 
heavenly. 

IV.  Oil  was  used  in  anointing  for 
sacred  offices. 

1.  Kings  were  anointed  with  oil.  Be- 
lievers are  made  kings  unto  God,  they  are 
destined  to  reign  with  Christ  forever,  to 
wear  eternal  crowns,  to  have  an  everlasting 
inheritance. 

2.  Priests  were  anointed  with  oil.  Be- 
lievers are  a  royal  priesthood.  Spiritual 
priests  offering  up  spiritual  sacrifices  to  the 
Lord.  This  qualifies  them,  and  sanctifies 
their  services,  both  of  praise  and  prayer. 

3.  Prophets  were  anointed.  "  The  Spirit 
of  the  Lord  is  upon  me."  Every  Chris- 
tian is  to  teach  Jesus  Christ.  To  witness 
for  Christ,  and  by  their  conversation,  and 
spirit,  and  life,  to  glorify  Clirist.  The  Holy 
Spirit  must  enable  them  to  do  this.  Thus 
believers  are  anointed  of  God. 


290 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1.  Examine  yourselves. 

2.  Seek  this. 

3.  Honor  the  anointing. 


BEING  SEALED. 
"  Who  hath  also  sealed  us." — 2  Corinthians  i.  22. 

In  our  last  discourse,  we  noticed  the 
anointing  of  the  Holy  Spirit,  and  referred 
you  to  the  Spirit's  operations  as  likened  to 
oil,  on  account  of  their  healing,  refreshing, 
beautifying,  and  consecrating  influences. 
The  apostle  presents  us,  in  the  text,  with 
another  figure  on  the  same  subject.  The 
Spirit  is  compared  to  a  seal,  and  believers 
are  represented  as  receiving  the  impression 
of  it  in  their  hearts.  A  few  remarks  on 
the  use  of  seals  will  elucidate  the  subject 
to  our  minds. 

I.  Seals  were  made  use  of  to  ratify 

AND  render  authentic  IMPORTANT  DOCU- 
MENTS. We  have  a  reference  to  this  in  a 
civil  contract,  Jer.  xxxii.  9,  &c.  ;  in  refer- 
ence to  a  national  covenant,  Nehemiah  ix. 
38.  Now  the  gifts  of  divine  grace,  espe- 
cially the  blessings  of  the  new  covenant, 
are  by  the  Spirit  sealed  over  to  believers  ; 
for  the  laws  of  this  covenant  are  represent- 
ed as  being  written  on  the  hearts  of  believ- 
ers, and  to  these  the  seal  of  the  Spirit  is  at- 
tached. 

II.  Seals  were  used  to  discriminate 
AND  MARK  PROPERTY.  Hence  slaves  had  a 
mark  of  their  own  ;  valuable  things  had 
the  impress  of  their  owners'  seals;  see 
Ezek.  ix.  4  ;  Rev.  vii.  2,  &c.  Now,  it  is 
by  the  spirit  we  possess,  that  our  real  char- 
acter is  truly  known.  If  we  are  sons,  or 
children  of  God,  then  God  hath  sent  the 
Spirit  of  his  Son,  &c.  "  The  Spirit  itself 
beareth  witness,"  &c. 

III.  Seals  were  designed  for  the  pre- 
servation OF  jewels,  and  other  objects 
of  value.  Thus,  cabinets  of  jewels  are 
closed,  and  have  the  seal  of  the  proprietor 
upon  them  ;  thus,  the  sione  rolled  to  the 
mouth  of  the  sepulchre  was  sealed,  &c.  ; 
thus,  confidential  communications  are  seal- 
ed. Now,  thus  does  the  Spirit  seal  be- 
lievers. "  They  are  his  jewels,"  &c. ;  his 
epistles.  He  only  knoweth  their  value  ; 
the  world  knoweth  them  not.  He  knows 
and  preserves.  "  None  of  them  have  I 
lost,"  &c.  Our  preservation  and  security 
are  entirely  of  God.     By  the  power  of  the 


Spirit   are    we    kept,   through   faith,   unto 
eternal  salvation. 

IV.  By  the  seal  some  image  or  device 
is  impressed.  There  is  one  prayer  in  the 
Canticles,  "  Set  me  as  a  seal  upon  thine 
heart,  and  upon  thine  arm,"  &c.  Now, 
the  seal  is  the  Spirit  of  God,  and  bears  the 
full  likeness  of  Deity  ;  a  spirit  of  light, 
truth,  holiness,  love,  &c.  In  this  image 
man  was  created.  By  the  Holy  Spirit  this 
is  renewed  in  the  heart  of  the  believer.  He 
bears  the  impression  of  light,  of  truth,  of 
holiness,  of  love.  As  the  impression  on 
the  wax  corresponds  with  the  image  on  the 
seal,  so  the  heart  of  the  believer  bears 
the  impression  of  God's  Spirit,  and  is  thus 
sealed  by  it. 

APPLICATION. 

1 .  Men  exhibit  the  likeness  of  the  spirit  by 
which  they  are  impressed.  Wicked  men 
that  of  Satan.  There  is  the  impression  of 
ignorance,  delusion,  iniquity,  malevolence, 
&c.     See  this  described.  Gal.  v.  19,  &c. 

2.  How  we  should  cherish  and  honor  the 
Holy  Spirit.  By  prayer,  holy  meditation, 
watchfulness,  humility,  and  love.  "  Grieve 
not,"  &c. 

3.  The  subject  affords  much  comfort. 
Sealed  to  the  day  of  redemption.  How 
consolatory  ;  how  adapted  to  inspire  hope, 
joy,  &c. 


THE  EARNEST. 
"  And  given  the  earnest  of  the  Spirit  in  our 
hearts." — 2  Corinthians  i.  22. 

We  have  previously  considered  the  Holy 
Spirit  under  the  figures  of  oil  and  a  seal ; 
we  now  have  a  third  metaphorical  repre- 
sentation, under  the  idea  of  an  earnest. 
The  word  has  reference  to  the  hiring  of 
servants,  who  at  the  period  of  their  engage- 
ment receive  a  small  sum  of  money,  by 
which  the  agreement  is  ratified,  and  as  the 
pledge  of  the  reward,  or  wages,  that  shall 
be  hereafter  given.  Now,  the  Holy  Spirit 
is  given  to  those  who  become  the  servants 
of  God,  on  their  reception  into  the  divine 
family  ;  and  this  gift  is  the  earnest  of  what 
God  will  hereafter  bestow  upon  them.  This 
is  more  fully  seen  in  Eph.  i.  13,  14.  We 
observe, 

I.  The  earnest  is  the  same  in  nature 
AViTH  the  final  REWARD.  This  is  esseii' 
tial  to  an  earnest.     Now,  the  Holy  Spirit 


SCRIPTURAL  ASSURANCE. 


291 


IS  thus,  in  the  blessings  he  imparls,  an 
earnest  of  eternal  life ;  for  this  is  the  final 
gift — eternal  life.  Observe,  then,  some  of 
the  features  of  resemblance.     The  gift  is, 

1 .  Everlasting  spiritual  existence,  in  op- 
position to  the  death  of  the  sinner.  Now  the 
earnest  is  the  living  spirit  in  the  soul  ; 
spiritual  life  begun.  "  It  is  the  Spirit  that 
quickeneth."  This  is  the  living  water — 
the  life  of  God  within  the  soul. 

2.  A  reward  of  light.  Eternal  noon-day 
splendor.  Heaven  needs  not  the  light  of 
the  sun  or  moon,  &c.  God  is  the  light  of 
it ;  no  night  there.  The  Spirit  dwells  in 
the  mind  as  a  spirit  of  light  ;  by  it  we  are 
light  in  the  Lord.  "  God,  who  commanded 
the  light,"  &c.     No  longer  darkness,  &c. 

3.  The  reward  is  one  of  perfect  purity. 
No  sin  in  heaven,  the  holy  place  ;  holiest 
of  all — perfectly  so.  The  Spirit  dwells  in 
the  people  of  God,  as  the  spirit  of  sanctifi- 
cation,  transforming,  purifying,  cleansing, 
and  making  meet  for  the  purity  of  heaven. 

4.  The  reward  is  one  of  celestial  victory, 
and  eternal  triumph.  The  upright  have 
dominions,  crowns,  &c.  "  Unto  him  that 
overcometh,"  &;c.  Now,  the  Spirit  dwells 
as  an  earnest  in  the  heart  of  them  ;  he  im- 
parts courage  to  the  mind — power.  By 
the  Spirit,  as  with  a  sword,  we  slay  all  our 
adversaries.  Our  present  conquests  are 
those  of  the  Holy  Spirit  within  us. 

5.  The  reward  is  one  of  perfect  love. 
The  infinite  love  of  God  to  us,  and  the  per- 
fect love  of  God  within  us.  Now,  the 
Spirit  dwells  in  the  heart  as  an  earnest  of 
this.  "  The  love  of  God  is  now  shed 
abroad,"  &c.  The  Spirit  enkindles,  sus- 
tains, and  perfects  this  love. 

6.  The  reward  is  one  of  unceasing  joy 
and  bliss.  There  we  shall  obtain  joy  and 
gladness,  &;c.  "  Fulness  of  joy,"  &c. 
The  Spirit  dwells  in  the  heart  as  an  earnest 
of  this.  The  fruit  of  the  Spirit  is  joy.  As 
the  indwelling  Comforter  he  produces  this. 
It  is  sometimes  unspeakable  and  full  of 
glory.  Thus  we  see  as  an  earnest,  it  is  of 
the  same  nature  as  the  reward.     Yet, 

II.  It  is  inferior  in  degree.  But  a 
snfiall  portion  of  that  reward.  Now  we 
know  only  in  part ;  now  very  partially 
sanctified.  It  is  but  as  the  first  sheaf  to 
the  great  harvest — the  drop  to  the  shower 
— the  dawn  to  the  day. 

III.  It  is  the  guarantee  of  the  whole. 
The  rest  must  follow  tlie  earnest,  unless 
the  promiser  dies,  loses  his  ability,  or  acts 


unjustly.  These  are  contingencies  which 
cannot  apply  to  Deity  ;  therefore  the  ear- 
nest  he  gives  of  the  Spirit,  pledges  most 
inevitably  the  whole  reward. 

APPLICATION. 

1 .  Have  we  the  earnest  of  the  Spirit  ?  (^c. 
Do  we  possess  a  new  spirit,  different  to 
what  we  formerly  had  ?  a  spirit  delighting 
in  God,  his  word,  ordinances,  prayer  ? 

2.  Let  us  rejoice  in  it.  How  precious  in 
itself,  and  also  in  reference  to  the  eternity 
before  us. 

3.  By  faith  in  the  gospel,  the  Holy  Ghost 
is  imparted  as  an  earnest. 


SCRIPTURAL  ASSURANCE,  &c. 

"  I  know  whom  I  have  believed,  and  am  per- 
suaded that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day." — 2  Timo- 
thy i.  12. 

True  religion  is  of  heavenly  origin,  and 
is  at  utter  variance  with  the  spirit  and  prin- 
ciples of  this  world  ;  true  religion  gener- 
ally exposes  its  possessors  to  persecution 
and  trouble  for  Christ  and  conscience'  sake  ; 
but  true  religion  has  within  itself  the  ele- 
ments of  comfortable  experience,  sufficient 
to  sustain  the  mind  in  the  deepest  sorrows 
and  severest  afflictions.  Let  us  see  these 
verities  exemplified  in  Paul.  His  religion 
was  of  God — the  light  and  truth  of  heaven, 
and  it  was  essentially  different  to  every 
form  of  religion  then  in  the  world.  As  a 
Christian,  Paul  suffered  the  loss  of  all 
things  for  his  Lord  and  Master.  How  long 
and  afflictive  the  catalogue  of  his  sorrows! 
but  the  internal  principles  of  divine  grace 
caused  him  to  rejoice  in  all  his  tribulation, 
and  at  last  to  lay  down  his  neck  for  the 
testimony  of  Jesus.  This  brings  us  at  once 
to  the  text.  Now  a  prisoner — ready  to  die. 
"  For  the  which  cause,"  &c.  Our  text  is 
expressive  of  the  essentials  of  evangelical 
experimental  religion,  and  in  that  light  we 
shall  consider  it. 

I.  A  KNOWLEDGE  OF  ChRIST  IS  THE  FIRST 
GRAND  ESSENTIAL  IN  EXPERIMENTAL  RELI- 
GION. "  I  know  whom,"  &:c.  The  know- 
ledge of  Christ  is  the  essence  of  knowledge  ; 
it  is  knowledge  of  the  highest  and  most 
precious  kind.  Knowledge  of  letters — of 
science — of  nature — of  languages,  all  are 
valuable,  but  none  to  compare  to  the  know- 


292 


SKETCHES  OF  SERMONS 


ledge  of  Jesus.  What  say  the  scriptures? 
"  This  is  life  eternal."  "  Yea,  doubtless," 
&e.     But  this  knowledge  of  Christ  must, 

1.  Be  scriptural.  Know  him  as  he  is 
revealed  in  the  holy,  living  word  ;  the  scrip- 
tures testify  of  Christ.  We  know  nothing 
rightly,  perfectly,  unless  we  appeal  to  the 
sacred  testimony.  His  nature,  person, 
offices,  work,  and  glory,  are  all  exhibited. 
The  Bible  is  the  word  of  Christ ;  the  field 
of  the  precious  pearl  ;  the  mirror  where 
Christ  is  visibly  beheld.  But  this  know- 
ledge, 

2.  Must  he  personal.  "  I  know."  Not 
my  minister,  or  my  teacher,  or  my  friends  ; 
but  my  understanding,  my  judgment,  my 
mind,  and  spirit  are  acquainted  with  Christ. 

3.  It  must  he  saving.  Know  him  as  my 
Redeemer,  by  the  freedom  into  which  he 
brings  my  spirit,  "  If  the  Son  make  you 
free,"  &c.  ;  by  the  forgiveness  of  my  sin, 
"  He  came  to  give  the  knowledge  of  sal- 
vation by  the  remission  of  sin  ;"  by  his  pu- 
rifying grace,  "  If  I  wash  thee  not,"  &c. 
Thus,  the  blind  beggar  miglit  know  much 
by  hearing  of  Christ,  but  much  more  when 
Christ  had  said,  "  Receive  tliy  sight." 
Thus,  the  Samaritans  knew  something  from 
the  woman  who  had  talked  with  Christ, 
but  much  more  when  they  came  to  him. 
Such  know  Christ,  who  can  say,  "  We 
have  found  him  of  whom,"  &:c.  "  My  be- 
loved is  mine."    "  My  Lord  and  my  God." 

II.  Faith  in  Christ  is  ever  connected 

WITH  THE  right  KNOWLEDGE  OF  JeSUS.       "  I 

know  whom  I  have  believed."  Believed 
what? 

1.  What  Christ  has  said.  Said  of  my 
sinfulness — my  misery — my  ruin.  My 
help  is  in  himself;  what  he  has  said  ;  his 
love,  and  grace,  and  readiness  to  save. 
Believed  what  ?     Why, 

2.  WJiat  he  has  done.  Became  a  man, 
and  poor  ;  suffered,  died,  rose  again,  and 
ever  lives,  &c.     Believed  what  ? 

3.  What  he  has  promised.  Present  mer- 
cy ;  sufficient  grace  ;  eternal  glory. 

III.  Faith  in  Christ  surrenders  the 
Christian's  all  into  Christ's  hands.  The 
salvation  of  the  soul  may  be  justly  consid- 
ered as  comprising  the  Christian's  all,  for 
this  is  really  and  truly  every  thing  ;  but 
the  entire  person  of  the  Christian  is  com- 
mitted— soul  and  body.  The  believer  gives 
himself;  his  whole  undivided  self. 

(1.)  To  be  preserved  and  kept  by  the 
power  of  God. 


(2.)  To  be  fully  laid  out  for  Christ's 

glory. 

(3.)  To  be  sanctified  and  fitted  for  fu- 
ture bliss. 

IV.  The  Christian  is  firmly  persuad- 
ed OF  THE  security  OF  THAT  WHICH  IS  COM- 
MITTED TO  Jesus.  Whence  arises  this  per- 
suasion ? 

1.  From  the  ahility  and  love  of  Christ. 
His  heart  is  set  upon  the  eternal  salva- 
tion of  his  people,  and  he  has  all  power  to 
do  it.  He  can  work,  and  none  can  hinder; 
this  will  be  Christ's  eternal  joy  and  reward. 

2.  From  the  past  experience  of  ChrisCs 
goodness.  What  has  he  not  done  ?  Look 
at  guilt  cancelled — debts  forgiven — iniqui- 
ties cleansed — blessings  pure  and  divine 
imparted — mercies  continued.  Past  safe- 
ty ;  past  help. 

3.  From  the  unvarying  testimony  of  the 
saints  in  all  ages.  Was  Enoch  disappoint- 
ed ?  or  Jacob  ?  or  David  ?  or  Simeon  ?  or 
Stephen  ?  or  the  martyred  saints  now  in 
heaven  ? 

V.  The  Christian  has  especial  respect 
TO  the  last  day.  "  Till  that  day."  He 
refers  to  the  same,  verse  18,  in  reference 
to  Onesiphorus  ;  a  day  in  which  Christ  will 
vindicate,  confess,  and  publicly  reward  his 
disciples  ;  the  day  of  the  saint's  coronation, 
reward,  and  glory.  Then  Jesus  will  sur- 
render all  that  has  been  committed  to  him, 
and  say,  These  I  have  pardoned,  sanctified, 
and  kept,  and  not  one  is  lost  save  the  son 
of  perdition. 

application. 

1 .  Have  you  this  knowledge  and  firm  per- 
suasion ?     Are  you  looking  to  that  day  ? 

2.  Let  each  one  commit  his  all  to  Christ, 


HOW  TO  TREAT  OFFENCES. 

"  Moreover,  if  thy  brother  Bhall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and 
him  alone,"  &c. — Matthew  xviii.  15-18. 

The  best  of  men  are  but  partially  sanc- 
tified, and  therefore  are  surrounded  by  in- 
firmities.  Such  being  the  case,  intercourse 
cannot  be  kept  up  without  offences  ;  such 
will  occur,  even  among  the  great,  and  the 
wise,  and  good  ;  but  New  Testament  direc- 
tion is  fully,  explicitly,  and  clearly  given, 
how  we  should  act  under  these  circum- 
stances.    The  directions  are  the  very  op- 


THE  WEAK,  &c.,  COMFORTED. 


293 


posite  of  the  feelings  of  the  human  mind, 
contrary  to  our  carnal  hearts,  and  contrary 
to  the  course  very  often  taken.  Persons 
often,  when  offended,  become  morose  and 
reserved,  avoiding  the  person  ;  or  they  be- 
come vindictive,  and  try  to  injure  them  ; 
or  they  become  angry,  and  express  in  pas- 
sion their  displeasure.  All  this  is  wrong, 
evil,  to  all  concerned.  Observe  the  method 
Christ  has  laid  down. 

I.  The  trespass  supposed,  whether  ac- 
cidental OR  designed.  Whether  it  regards 
reputation,  or  property,  or  feelings,  &c. 
Then,  the  direction  given  : 

II.  Seek  a  private  interview.  That 
he  may  explain,  if  possible.  Better  adapt- 
ed for  him  to  confess.  More  faithfully  and 
affectionately  admonished.  State  to  him 
plainly,  candidly,  yet  kindly.  The  motive; 
you  may  gain,  convince,  convert  him  to  a 
friend,  deliver  from  sin. 

III.  If  this  fail,  take  one  or  two 
MORE.  Let  them  be  unobjectionable  per- 
sons— peaceable  persons — prudent  persons. 
These  are  to  witness,  and  aid  by  their 
counsel  and  influence.     If  this  fail, 

IV.  Bring  it  to  the  church.  Let  the 
brethren  decide.     Do  so  for  these  reasons. 

1.  For  the  offender's  sake.  He  may 
hear  the  church. 

2.  For  Christianity's  sake. 

3.  For  the  world's  sake,  that  they  may 
see  we  are  neither  indifferent  nor  malevo- 
lent. If  he  refuse  to  hear  the  church,  then 
he  must, 

V.  Be  removed  from  Christian  com- 
munion. This  is  the  last  act,  and  if  this 
is  rightly  done,  it  is  ratified  in  heaven,  verse 
18.  Do  not  let  us  neglect  this  order.  You 
object.  He  is  not  worthy  of  all  this,  &c. 
This  is  troublesome,  &c. ;  but  it  is  your 
duty  ;  Christ  demands  it ! 


ADMONITION. 

"  Admonish  him  as  a  brother." — 2  Thessalo- 
NiANs  iii.  15. 

To  admonish,  signifies  to  warn,  to  re- 
prove gently,  &c.  The  context  supposes 
that  some  might  disobey  the  epistle,  and  he 
then  states  the  course  that  should  be  pur- 
sued, verse  14.     Observe, 

I.  In  the  church  of  Christ  there  will 
BE  CASES  requiring  ADMONITION.  Always 
has  been   so.     So  with  the  apostles,  and 


with  the  purest  church  in  the  world.  Igno- 
rance, imperfect  graces,  temptations,  &;c., 
all  tend  to  this.     Men  drawn  aside,  &c. 

II.  On  whom  does  the  duty  of  admoni- 
tion DEVOLVE. 

1.  It  devolves  on  some  persons  officially. 
On  ministers  and  elders  of  the  church  ;  on 
parents  and  teachers. 

2.  On  the  experienced  venerable  Chris- 
tian.    In  some  instances,  on  all  believers. 

III.  The   way   in   which    admonition 

SHOULD    BE    GIVEN. 

1.  The  admonitor  sJwuld  be  free  from  the 
evils  on  ivhich  he  admonishes,  or  his  admoni- 
tion will  be  powerless,  SfC. 

2.  He  must  select  an  appropriate  place  and 
opportunity. 

3.  He  must  do  it  in  the  spirit  of  Christ, 
and  not  in  his  own  spirit. 

4.  He  must  do  it  confidentially,  and  not 
make  it  the  subject  of  conversation.  Where 
admonition  fails,  there  must  be  rebuke,  and 
if  that  fails,  it  must  be  told  to  the  church. 

IV.  Motives  by  which  this  duty  may 
BE  enforced. 

1 .  The  relation  of  the  person  admonished. 
He  is  our  brother  ;  so  we  ought  to  feel  and 
care,  &c.  If  sick,  or  in  danger,  &;c.  How 
much  more  when  the  soul,  <fec. 

2.  For  the  sake  of  the  church  of  Christ. 
We  would  not  that  men  should  apostatize, 
&c.     Satan  triumphs  ;  world  rejoices,  dsc. 

3.  For  our  own  sake.  We  should  be 
condemned,  if  we  saw  a  man  on  the  verge 
of  peril,  and  did  not  cry  out,  &c.  We 
shall  be  guilty,  &;c.  Objections  to  this 
duty, 

1 .  It  more  properly  belongs  to  the  minister. 
He  cannot  know  every  instance,  &c. 

2.  It  will  give  offence.  Much  depends 
on  the  spirit,  &c.  I  know  persons  who 
constantly  do  it,  and  do  not  offend. 

3.  We  feel  it  painful,  SfC.  But  it  is  not 
the  less  necessary,  &c.  Let  all  Christians 
do  so  to  those  who  are  without.  Let  us 
warn,  entreat,  &:c. 


THE  WEAK,  &.C.,  COMFORTED. 

"  A  bruised  reed  shall  he  not  break,  and  smok- 
ing  flax  shall  he  not  quench." — Matthew  xii.  20. 

Our  text  must  be  particularly  familiar 
to  every  one  who  reads  with  attention  the 
holy  scriptures.  We  first  meet  with  it  in 
the   forty-second  chapter  of  Isaiah's   pro- 


294 


SKETCHES  OF  SERMONS. 


phecy  ;  and  here  in  the  gospel  by  Matthew, 
we  see  its  direct  and  appropriate  application 
to  the  Messiah,  the  friend  of  sinners,  who 
came  expressly  to  seek  and  to  save,  &c. 
Let  us  inquire, 

I.  What  the  metaphors  in  the  text 

SIGNIFY.      And, 

II.  What  the  declaration  in  the  text 

INCLUDES. 

I.  What  the  metaphors  in  the  text 
SIGNIFY.  The  metaphors  are  two,  but  alike 
in  spirit  and  signification. 

1.  The  bruised  reed.  May  refer  to  the 
musical  reed,  extensively  used  by  the  east- 
ern shepherds  while  tending  their  flocks  ; 
or  it  may  refer  to  the  common  reed,  which 
is  easily  blown  down  and  crushed.  In  the 
one  case,  the  musical  reed  ceases  to  yield 
melodious  sounds  if  crushed,  or  the  com- 
mon one  to  be  of  any  use  when  bruised. 

2.  The  smoking  flax.  Refers  to  the  wick 
of  the  lamp,  which  is  just  expiring  for  want 
of  oil,  when  light  is  scarcely  emitted,  and 
when  the  odor  is  offensive.  Both  metaphors 
refer  to  the  same  spirit,  character,  and  state. 

1.  They  may  he  appropriately  used  to  de- 
note the  broken-hearted  penitent.  The  soul 
crushed  with  a  sense  of  sin,  and  an  awful 
apprehension  of  the  divine  wrath  ;  the 
heart  which  has  yielded  before  the  hammer 
of  divine  truth  ;  the  pierced  contrite  heart; 
the  lowly  abased  spirit,  where  all  self- 
exaltation  is  dethroned  ;  the  whole  soul 
bowed  down  before  God.  When  the  tongue 
confesses,  and  the  soul  loathes  its  sinful 
state. 

2.  They  may  perhaps  indicate,  more  di- 
rectly, a  weak  and  imperfect  state  of  grace. 
A  low  state  of  spiritual  attainment.  Where 
there  is  little  knowledge — little  vigor — 
flickering  hope — much  weakness  and  insta- 
bility, confidence  and  peace  only  very  im- 
perfectly enjoyed.     Or, 

3.  A  condition  of  extreme  trouble  and 
distress.  Afflictions  sometimes  bring  us 
low  ;  troubles  and  trials,  especially  if  they 
come  wave  after  wave.  When  the  clouds 
appear  after  the  rain — keen  tempest,  &c. 
Let  us  notice,  then, 

II.  What  the  declaration  of  the  text 
INCLUDES.  Observe,  it  is  negative.  He 
will  not  break — not  quench.  The  shep- 
herd finds  his  reed  crushed,  and  as  he  can 
easily  supply  its  place,  he  breaks  it  and 
throws  it  aside  ;  or  the  husbandman  sees 
the  reed  beneath  his  foot,  and  disregards  it. 


The  flickering  light,  or  merely  smoking 
flax,  is  extinguished.  Not  so  Christ.  He 
will  not  break,  &c. 

1.  He  never  has  done  so.  The  history 
of  the  church  contains  not  one  instance  ; 
the  history  of  his  life,  not  one  case.  See 
how  he  acted  to  his  disciples — to  the  afflict- 
ed poor.  All  was  pity,  kindness,  compas- 
sion, mercy,  gentleness.  So  you  all  have 
felt  it,  to  you. 

2.  He  never  will  do  so.  For  it  would  be 
contrary  to  his  nature — to  his  office — to  his 
delights  and  enjoyments. 

3.  He  will  do  the  very  opposite  of  this. 
He  will  bind  up  and  restore — he  will  heal 
and  strengthen — he  will  encourage  and  re- 
vive— he  will  raise  up  and  enliven.  Then 
our  subject, 

1.  Encourages  the  timid  and  fearful. 
Christ  is  as  compassionate  as  he  is  great — 
as  tender  as  he  is  glorious.  Go  to  him  by 
prayer.     Cast  your  souls  upon  him. 

2.  None  shall  be  destroyed  but  the  im- 
penitent. And  because  they  despise  the 
Saviour. 


CHRISTIAN  HOPE  ACCOUNTED  FOR. 

"  And  be  ready  always  to  give  an  answer  to 
every  man  that  asketh  you  a  reason  of  the  hope 
that  is  in  you,  with  meekness  and  fear." — 1  Peter 
iii.  15. 

True  religion  must  not  only  be  enjoyed, 
but  professed  ;  Christ  is  to  be  put  on  ;  we 
are  to  confess  him  before  men  ;  our  light 
is  to  shine  for  the  good  of  others ;  we  are 
to  be  Christ's  witnesses,  and  confessors  to 
the  people.  In  doing  this,  the  water  of  life 
within  us  springs  up,  and  sends  its  stream 
abroad  for  the  good  of  all  around.  But 
more  is  required  of  us  than  even  profession  ; 
we  are  to  stand  forth  to  vindicate  the  re- 
ligion we  profess  ;  we  are,  if  necessary,  to 
be  disputants  in  the  cause  of  Christianity; 
we  are  to  "  be  ready,"  &c.  Four  propo- 
sitions will  bring  the  subject  of  the  text  be- 
fore us. 

I.  Christians  have  a  hope  v\^ithin  them. 
Hope  is  the  expectation  of  future  good  ;  it 
differs,  however,  from  wishing,  or  desiring. 
It  is  an  expectation  grounded  on  what  is 
possible  and  probable,  yea,  the  certainty 
of  what  is  satisfactorily  established.  Chris- 
tians are  the  children  of  hope  ;  unbelievers 
the  slaves  of  fear.  The  apostle  thus  speaks, 


PENITENCE  AND  EXPECTED  MERCY. 


295 


"  Blesseibe  God,"  &c.,  1  Peter  i.  3.   The 
Christian  s  hope  lias  respect  to  four  things  : 

1.  An  interest  in  the  arrangements  of  a 
henignant  'providence.  The  God  of  provi- 
dence is  the  God  of  grace.  Those  who  are 
the  subjects  of  his  grace  are  especially  in- 
terested in  a  kind  and  beneficent  providence. 
Of  such  Christ  speaks,  when  he  says,  "  The 
very  hairs  of  your  head,"  &c.  "  The 
ways  of  such  are  ordered  by  the  Lord." 
"  The  Lord  keepeth  them  in  the  hollow  of 
his  hand."  "  If  they  commit  their  way  to 
him,"  &c.  "  No  weapon  formed  against 
them,"  &c. 

2.  A  full  supply  of  all  spiritual  blessings. 
This  supply  includes  all  that  they  can  pos- 
sibly need,  in  every  condition  of  their  pil- 
grimage to  a  better  world.  Their  hope 
embraces  that  gracious  declaration,  "  My 
God  shall  supply,"  &c.  "  The  Lord  God 
is  a  sun,"  &c. 

3.  A  safe  and  blessed  dissolution.  Chris- 
tians have  not  always  an  easy  transition  ; 
not  always  a  triumphant  one  ;  but  always 
a  safe  one  ;  one  of  peace  and  hope.  "  The 
righteous  hath  hope  in  his  death." 

4.  A  certain  glorious  resurrection,  and 
eternal  life.  The  hope  of  eternal  life  is  the 
grand  consummation — the  glorious  issue — 
the  full  redemption  of  body  and  soul  for- 
ever. 

IL  Christians  have  reasons  for  the 
HOPE  that  is  within  THEM.  These  reasons 
are  many  :  but  we  refer  to  the  three 
chief: — 

1.  A  persuasion  of  the  truth  of  God's 
word.  They  hope  for  these  things,  because 
they  are  revealed  in  the  scriptures — pub- 
lished and  offered  there.  There  the  foun- 
dation, the  medium,  and  the  certainty  of 
salvation,  both  present  and  eternal,  are 
made  known.  Now,  the  Christian  believes 
most  firmly  the  truth  of  this  volume  ;  he 
considers  it  as  God's  own  word,  and  he 
rests  on  it  as  an  immoveable  rock.  "  The 
grass  withereth,  the  flower  fadeth,  but  the 
word  of  the  Lord  endureth  forever."  Ano- 
ther reason  is, 

2.  The  experience  of  true  religion  in  the 
soul.  There  is  the  harmony  of  their  ex- 
perience with  the  word  of  God.  They  have 
tested  the  gospel.  It  is  represented  as  a 
word  of  light — and  they  are  enlightened  ; 
a  word  of  power — and  their  rocky  hearts 
have  been  broken ;  a  word  of  mercy — and 
their  guilt  they  feel  to  be  cancelled  ;  a 
word  of  purity — and  their  evil  hearts  are 


cleansed  ;  a  word  of  comfort  and  joy — and 
tlioy  have  peace  ;  the  word  of  Christ — and 
Christ  is  now  within  their  hearts,  the  hope 
of  glory.      Another  reason  is, 

3.  The  concurring  testimony  of  all  be- 
lievers. The  experience  of  one  Christian 
is  in  the  main  the  testimony  of  all ;  the 
general  external  and  internal  effects  are 
the  same.  Persons  of  all  grades,  &c.,  pro- 
fess to  know,  to  feel,  and  to  enjoy  the  same. 
Hence,  in  the  mouths  of  many  witnesses  is 
the  reality  of  religion  established. 

III.  Christians  may  be  called  upon  to 

GIVE  a  reason  of  THEIR    HOPES  TO  OTHERS. 

1.  Fellow-Christians  may  ask  this  for 
their  own  edification.  ''  They  that  feared 
the  Lord,"  &c. 

2.  Penitent  inquirers  may  ask,  for  their 
direction  and  encouragement.  "  They  shall 
come  seeking,  &c.,  inquiring  their  way  to 
Zion,"  &c. 

3.  Infidels  may  ask,  to  scoff  and  rail  at 
religion.  To  mock  ;  to  gainsay.  Now  ob- 
serve, 

IV.  To  THESE  INQUIRERS  WE  ARE  TO 
GIVE  AN  ANSWER. 

1.  We  must  be  able  to  do  it.  Not  ignorant 
of  the  great  grounds  and  principles  of  our 
faith  and  hope.  Religion  not  a  blind  thing, 
&c. — not  mere  feeling. 

2.  We  must  be  ready  to  do  it.  Have  the 
mind  to  do  it.  Not  be  afraid,  nor  ashamed, 
nor  reluctant,  &c. 

3.  We  must  do  it  in  a  right  manner. 
"  With  meekness."  A  calm,  quiet  spirit ; 
a  modest  manner.  Not  ostentatiously  ;  not 
self-complacently  ;  but  with  meekness. 
"  With  fear  ;"  that  is,  solemnly — serious- 
ly ;  with  reverence  for  God  and  the  truth. 
Not  flippantly ;  not  with  levity,  &c. 

APPLICATION. 

1.  Let  the  Christian  rejoice  in  his  hope. 
How  rich,  blessed,  and  certain  !  It  ought 
to  lift  him  up;  make  him  always  rejoice, 
Rom.  XV.  13. 

2.  This  hope  is  within  the  reach  of  all. 
Christ  is  the   hope  ;  he  is  offered  to  you, 

3.  Do  not  reject  Christianity  until  you  have 
a  substitute. 


PENITENCE  AND  EXPECTED  MERCY. 

"  Who  can  tell  if  God  will  turn  and  repent,  and 
turn  away  from  his  fierce  anger,  that  we  perish 
not  ?" — Jonah  iii.  9. 


296 


SKETCHES  OF  SERMONS. 


Our  text  relates  to  Nineveh.  Nineveh 
was  a  dark,  benighted,  pagan  city,  densely 
populated,  and  aggravatingly  wicked.  To 
this  city,  Jonah,  the  prophet,  was  sent  to 
preach  repentance,  ere  their  sins  brought 
upon  them  the  destroying  wrath  of  the  Most 
High.  On  the  preaching  of  Jonah,  the 
people  were  convinced  of  their  sins,  and 
fasting,  repentance,  and  prayer  were  pre- 
sented to  God,  that  his  wrath  might  be 
stayed.  This  humiliation  was  general, 
from  the  king  on  the  throne  to  the  poorest 
of  the  city.  The  king  also  set  the  people 
an  example  of  pious  penitence,  verse  5. 
Observe  the  connection  between  the  text, 
and  the  sermon  of  Jonah,  verses  3  and  4. 
How  wise  and  admirable  was  the  course 
the  Ninevites  adopted  !  What  an  example 
for  Christian  nations  and  cities  !  Let  us 
see  how  it  will  bear  on  the  condition  of 
every  sinner  now  before  God.  Three  pro- 
positions will  open  the  subject  to  our  minds 
and  hearts. 

I.  As  FALLEN  BEINGS,  WE  HAVE  ALL 
GREATLY  SINNED  AGAINST  THE  LoRD. 

II.  That  wrath  is  threatened  against 
EVERY  transgressor.     But, 

III.  There  is  every  reason  to  believe 
that  sincere  repentance  may  avert  the 
doom  threatened. 

I.  As  fallen  beings,  we  have  all 
greatly  sinned  against  the  Lord.  This 
is  the  unvarying  doctrine  of  the  scriptures. 
It  applies  to  all  mankind,  of  every  age  and 
nation ;  of  course,  it  applies  to  every  per- 
son in  this  congregation.  When  the  mind 
has  been  enlightened,  it  is  seen  and  felt. 
Ignorance  of  this  truth  argues  that  great 
darkness  overspreads  the  mind.  How  im- 
portant that  every  one  should  know  the 
plague  of  his  own  heart :  general  state- 
ments not  enough.  To  know,  to  feel,  and 
confess  I  have  sinned,  and   done  wicked- 

1.  We  have  sinned.  Against  both  tables 
of  the  law — by  commission  and  omission  ; 

.against  the  divine  government ;  against  re- 
deeming  love  ;    against   the   economy  of 

■grace;  against  the  glorious  gospel  ;  against 
the  Holy  Spirit;  against  the  light  and  con- 
victions of  our  consciences!  Who  can 
plead  exemption  ?     Not  one. 

2.  We  have  all  greatly  sinned.  Both  in 
•number,     magnitude,     and     aggravation. 

Against  great  light,  and  great  mercies  ; 
against  a  great  God  ;  against  repeated  re- 


sol  utions.  Our  sins  are  like  a  gjjeat  moun- 
tain— a  great  cloud — a  universal  disease. 
Our  sins  have  been  of  ingratitude,  rebel- 
lion, and  treason,  for  all  sin  includes  these. 
Then  many  have  sinned  for  years,  many 
years;  through  youth,  through  maturer 
years,  even  to  old  age.  Well  would  the 
lamentation  of  Isaiah  suit  us,  "Wo  is  us! 
wo  is  us !" 

II.  That  wrath  is  threatened  against 
EVERY  transgressor.  God  necessarily 
disapproves,  hates,  and  abhors  all  sin.  As 
a  just  and  righteous  sovereign  and  law- 
giver, he  is  bound  to  punish  it.  His  word 
contains  his  denunciation  against  every  per- 
severing, impenitent  sinner.  This  wrath 
involves  three  things  : — 

1.  God's  righteous  disapprobation  in  this 
life.  His  face  is  set  against  the  wicked  ; 
he  is  angry  with  them.  Say  unto  the 
wicked,  it  shall  be  ill  with  him.  "  He  that 
believeth  not,"  &;c.  Every  day  and  mo- 
ment God  is  displeased,  justly  displeased 
with  the  sinner. 

2.  His  curse  in  the  hour  of  dissolution. 
"  The  wicked  are  driven  away,"  &c. 
"  The  candle  of  the  wicked  is  put  out," 
&c.  His  death  brings  him  into  the  pres- 
ence of  his  Judge.  How  fearful  is  this  ! 
How  intolerable  the  idea  ! 

"  What  scenes  of  horror  and  of  dread 
Await  the  sinner's  dying  bed  ; 
Death's  terrors  all  appear  in  sight 
Presages  of  eternal  night ! 

"  Tormenting  pangs  distract  his  breast, 
Where'er  he  turns  he  finds  no  rest. 
Death  strikes  the  blow,  he  groans  and  cries, 
And  in  despair  and  horror  dies." 

3.  His  fearful  wrath  through  all  eternity. 
Let  a  few  passages  suffice  here.  "  The 
wicked  shall  be  turned  into  hell,"  &c. 
"Upon  the  wicked  God  shall  rain  fire  and 
brimstone,  and  a  horrible  tempest."  "  Who- 
soever was  not  found  written  in  the  book  of 
life,  was  cast  into  the  lake  of  fire."  "  These 
on  the  left  hand  of  the  Judge  shall  go  into 
everlasting  punishment,"  &:c.  There  shall 
be  weeping,  and  wailing,  and  gnashing  of 
teeth,  and  there  the  worm  dieth  not,  nor  is 
the  fire  quenched.  Oh,  think  of  eternal 
horror,  eternal  pain,  eternal  agonies,  eter- 
nal despair  !  But  I  hasten  with  joy, 

III.  To  OBSERVE  that  WE  HAVE  EVERY 
REASON  TO  BELIEVE  THAT  SINCERE  PENITENCE 
MAY  AVERT   THE   DESTRUCTION   THREATENED. 

Literally,  God  is  not  a  man  that  he  should 


GOD'S  PARDONING  MERCY  CELEBRATED. 


297 


repent,  &c.  He  is  of  one  mind,  the  same 
yesterday,  &c.  "  I  am  the  Lord,  and 
change  not."  But  this  is  a  settled  princi- 
ple in  his  moral  government  under  the  gos- 
pel, that  sincere  penitence  shall  avert  the 
deserved  wrath.     Observe,  this  is, 

1.  Peculiar  io  the  gospel.  The  law  does 
not  recognise  this  ;  it  says,  Obey  and  live  ; 
disobey  and  die  !  It  will  not  be  satisfied 
with  sorrow  or  amendment ;  indeed,  it  can- 
not. But  the  gospel  reveals  a  Mediator 
between  God  and  man  ;  one  who  has  pro- 
pitiated by  his  death  ;  one  who  has  borne 
the  desert  of  sin.  A  surety,  and  through 
his  merit,  God  can  be  just,  &c.  "Through 
this  man  is  preached,"  &c.  The  peni- 
tence which  is  effectual, 

2.  Must  be  the  effect  of  the  truth  upon  the 
conscience.  We  have  a  beautiful  instance 
in  the  case  of  the  three  thousand  on  the  day 
of  Pentecost.  They  heard,  understood, 
felt,  cried  out,  and  became  the  recipients 
of  the  divine  mercy.  Thus  the  word  acts 
as  a  hammer,  &c.  Christ  crucified  is  to 
be  preached  in  connection  with  this.  "  They 
shall  look  on  him,"  &c. 

3 .  This  penitence  must  he  deep  and  sin- 
cere. Not  a  mere  emotion  ;  not  a  transi- 
tory sensation  ;  not  a  slight  impulse,  but  a 
sincere  feeling  in  the  whole  soul.  The  ar- 
dent action  of  the  whole  mind.  See  it  in 
the  penitent  woman,  her  shame,  her  tears, 
her  contrition. 

4.  It  must  be  influential.  Work  repent- 
ance, or  change  of  mind  and  life.  Bring 
forth  fruits  meet,  &c.  The  case  of  the 
Ninevites.  Humiliation,  fasting,  confes- 
sion, prayer,  &c.  Now  such  penitence 
shall  avail. 

(1.)  God  has  said  it.  "To  that  man 
will  I  look,  who  is  of  a  contrite  spirit." 
"  The  sacrifice  of  God  is  a  broken  spirit," 
&c.     "  Blessed  are  they  that  mourn." 

(2.)  Sacred  history,  and  the  experience 
of  the  whole  church  of  Christ,  establish  it. 
When  did  it  not  prevail  ?  When  was  the 
penitent  spurned,  rejected,  cast  out,  denied  ? 
Who  ever  perished,  however  vile,  worth- 
less ?  &c. 

APPLICATION. 

1.  There  is  no  alternative  between  peni- 
tence and  death. 

2s  Now  consider,  reflect,  and  live  to 
God. 

3.  To  all  is  the  offer  of  mercy  sent. 
38 


GOD'S  PARDONING  MERCY  CELE- 
BRATED. 

"  And  in  that  day  thou  shalt  say,  O  Lord,  I  will 
praise  thee ;  though  thou  wast  angry  with  me, 
thine  anger  is  turned  away,  and  thou  comfortest 
me." — Isaiah  xii.  1. 

It  is  evident  that  the  preceding  chapter 
relates  to  the  reign  and  kingdom  of  Mes- 
siah. The  latter  end  of  the  chapter  clear. 
ly  relates  to  the  ingathering  of  the  Jews — 
a  time  yet  to  come — a  period  which  will  be 
the  spiritual  jubilee  to  the  tribes  of  Israel, 
and  the  beginning  of  the  millennium  to  the 
world  itself.  The  text  refers  to  the  happy 
and  delightful  expressions  of  grateful  con- 
fidence, which  shall  be  ascribed  to  the  Lord 
God  of  Israel.  "And  in  that  day,"  &c. 
Now  while  this  is  clearly  the  meaning  of 
the  passage,  yet  it  is  capable  without  any 
torturing  of  a  personal  application.  The 
text  may  be  assumed  by  every  believer — 
by  every  spiritual  child  of  Abraham  ;  as 
such  we  shall  treat  it  on  the  present  occa- 
sion.    We  have, 

I.    A     PREVIOUS      STATE       REFERRED     TO. 

"  Thou  wast  angry  with  me."  When 
we  speak  of  anger  in  Deity,  it  is  not  to  be 
supposed  that  he  is  influenced  by  passion 
as  we  are.  The  term  indicates  his  disap- 
probation and  determination  to  punish. 
This  disapprobation,  &c.,  is  never  excited 
towards  any  beings,  but  in  accordance  with 
his  settled  equity  and  holiness  of  character. 
God  is  righteous  in  all  his  ways,  and  just 
in  all  his  dispensations.     We  notice, 

1.  Thai  man's  character  and  conduct, 
while  in  his  natural  state,  are  stich  as  justly 
to  expose  him  to  the  divine  anger.  What 
does  God  survey  in  the  sinner  ?  Ignorance, 
unbelief,  enmity,  malevolence,  impurity. 
Not  a  redeeming  trait,  &c.  Not  a  lovely 
feature.  His  conduct  is  exceedingly  dis- 
pleasing to  God  ;  he  returns  not  for  the 
mercies  received  ;  he  acknowledges  no  di- 
vine benefits,  he  reverences  not  God,  he 
yields  no  obedience  ;  he  does  not  what  God 
justly  and  reasonably  expects  from  his  ra- 
tional creatures.  Then  he  breaks  his  laws, 
violates  his  statutes,  and  does  those  things 
which  God  has  sacredly  forbidden  to  be 
done.  In  addition  to  this,  he  abuses  his 
long-suffering,  and  despises  his  mercy. 
He  rejects  the  gracious  message  of  the  gos- 
pel, and  puts  to  death  again  the  Son  of 
God.     We  ask, 

2.  How  may  rational  intelligent  beings  be 


298 


SKETCHES  OF  SERMONS. 


sensible  thai  they  are  the  objects  of  the  divine 
anger?  "  Thou  wast  angry  with  me." 
Now  this  is  clearly  revealed  in  God's  holy 
word.  "  God  is  angry,"  &c.  He  has  ex- 
pressed it  in  the  most  striking  and  varied 
language.  "  His  face  is  set  against  them 
that  do  evil."  Then  this  is  ratified  by  the 
workings  of  conscience.  Let  any  one  do 
good  secretly,  and  contrast  his  state  of  mind 
with  the  feelings  arising  after  the  commis- 
sion of  secret  evil.  In  both  cases,  the  cog- 
nizance of  man  shall  not  be  included. 
What  a  difference  !  day  and  night — bliss 
and  anguish — heaven  and  hell,  do  not  form 
greater  contrasts. 

3.  The  divine  anger  is  of  all  things  most 
to  be  deprecated.  Only  observe  what  has 
been  the  effect  of  the  divine  anger  to  im- 
penitent sinners.  Think  of  the  old  world  ; 
of  Pharaoh  and  the  Egyptians  ;  of  Sodom, 
&c.  View  it  written  in  indelible  and  aw- 
ful characters  in  the  history  of  the  Israel- 
ites. See  the  scriptural  definitions  and 
figurative  representations.  It  is  a  desola- 
ting flood — a  horrible  tempest — a  devour- 
ing fire ;  nothing  can  resist  it — nothing 
alleviate  it — nothing  extricate  the  victims 
of  it ;  and  to  the  finally  incorrigible  it  will 
rage  with  desolating  and  eternal  fury.  But 
notice, 

II.  The  delightful  change  experien- 
ced. "  Thine  anger  is  turned  away,"  &c. 
This  change  is  experienced  in  a  two-fold 
form. 

1.  The  divine  displeasure  is  removed. 
"  Anger  turned  away."  The  cloud  blotted 
out ;  no  longer  under  condemnation,  &c. 
This  necessarily  supposes  a  change  in  the 
creature.  His  enmity  and  opposition  to 
God  have  ceased  ;  he  has  seen  the  evil  of 
sin  ;  confessed  and  forsaken  it ;  and  be- 
lieved in  the  Lord  Jesus  Christ.  A  slate 
of  unbelief  involves  us  beneath  the  divine 
wrath  ;  a  state  of  faith  brings  us  from  this 
dire  condition.  God  abhors  the  high  and 
proud  spirit ;  but  he  looks  in  pity  upon  the 
lowly  and  contrite. 

2.  The  divine  favor  is  enjoyed.  "  Thou 
comfortest  me."  We  cannot  stand  in  a 
neutral  state  with  respect  to  Deity.  The 
instant  his  anger  is  removed  his  favor  is 
enjoyed.  This  comfort  is  the  light  of  the 
divine  countenance — it  is  the  possession  of 
the  Holy  Ghost ;  the  dove  of  peace  and 
comfort  hovers  over  the  soul.  Now  guilt, 
remorse,  and  the  burden  of  sin  are  gone, 
ftnd  there  is  in  their  stead  the  smile — the 


blessing  of  God.  This  comfort  is  real,  not 
visionary  ;  suitable,  abiding,  and  inexpres- 
sibly precious  ;  and  it  is  associated  with  all 
good,  both  in  this  life  and  in  that  which  is 
to  come.  It  is  the  precursor  of  everlasting 
felicity.     Observe, 

III.  The  grateful  return  presented. 
"  I  will  praise  thee."  Acceptable  praise 
includes, 

1.  The  offering  of  a  thankful  heart.  It 
must  arise  from  within  ;  it  must  have  to  do 
with  the  affections  of  the  soul.  Heart 
gratitude  is  alone  real,  and  that  which  God 
will  receive. 

2.  It  must  be  free  and  spontaneous.  "  I 
will."  Not  I  ought,  or  should,  but  "  I  will." 
I  feel  borne  away  with  the  principle  of 
grateful  love  to  God.  This  feeling  fills 
the  soul  ;  absorbs  all  its  faculties. 

3.  It  must  be  constant.  Never  out  of 
time,  or  unreasonable.  "  In  every  thing 
give  thanks."  In  secret ;  in  the  domestic 
circle ;  in  the  social  means  of  grace  ;  in 
the  public  ordinances,  &;c.  "  I  will  praise 
thee  every  day,"  &c.  Praise  God  always ; 
in  health  and  sickness,  death  and  eter- 
nally. 

4.  It  must  be  practical. 

5.  It  will  be  eternal.  "  Unto  him  who 
hath  loved  us,"  &c. 

APPLICATION. 

Let  the  text  be, 

1.  The  test  of  our  state.  Can  we  use  it  ? 
Is  it  so  with  us  ?  Is  God  our  reconciled 
friend  ? 

2.  The  test  of  our  spirit  and  conduct.  Do 
we  love  and  bless  God  ?  Is  it  our  delight 
to  do  so  ? 

3.  Let  it  be  attractive  to  the  convicted, 
mourning  sinner.  There  is  a  way  to  divine 
peace,  and  to  real  and  heavenly  comfort. 
Christ  is  that  way.  Come  now  to  God 
through  him. 


PREACHING  CHRIST. 

"  Whom  we  preach." — Colossians  i.  28. 

In  the  erection  of  a  building,  one  of  the 
chief  and  most  important  matters  is  the 
foundation  ;  for  if  the  foundation  fail,  how 
can  the  building  stand  ?  In  the  construc- 
tion of  an  arch,  the  key-stone  is  that  which 
holds  the  whole  in  security.  Most  systems 
have  their  main  principles,  their  cardinal 


PREACHING  CHRIST. 


299 


truths.  In  the  human  body,  some  parts 
are  vitally  important ;  in  our  existence, 
bread  is  the  staff  of  life  ;  but  you  ask,  what 
mean  these  disconnected  observations  ?  I 
reply,  in  preaching,  Christ  is  all  this  to  the 
excellency  and  value  of  the  sermon.  Our 
discourses  are  evangelically  deficient  if 
Christ  is  nol  the  foundation — the  key-stone 
— the  grand  principle  and  essential  truth 
of  the  Christian  system — the  true,  living 
bread  of  the  world.  In  preaching  or  suf- 
fering, Christ  was  all  to  the  apostle — "  We 
preach  not  ourselves,"  &c.  He  avowed 
his  desire  not  only  to  win  Christ,  but  to 
have  fellowship  with  him  in  his  sufferings. 
All  his  epistles  are  full  of  Jesus  Christ. 
This  is  pre-eminently  the  case  vvith  tHiis 
epistle.  He  dwells  on  his  sacrifice,  dignity, 
&c.,  and  then  adds  in  the  27th  verse,  "  To 
whom  God  would  make  known,"  &c.  We 
preach, 


I.  All  Christ. 

II.  Christ  to  all. 

III.  Christ  always. 


We  preach, 


-  I.  All    Christ.      In    other    words,    a 
"  whole  Christ."     We  claim  for  him, 

1.  The  highest  dignity  and  glory.  He 
was  the  angel  of  Jehovah's  presence  to  the 
Jews,  and  he  is  to  us  Christians,  God  over 
all,  blessed,  &c.  He  holds  no  inferiority 
to  the  eternal  Father,  but  claims  perfect, 
essential,  unbounded,  and  everlasting  equal- 
ity. "  He  thought  it  not  robbery,"  &c. 
He  is  "  Immanuel,  God  with  us."  His 
throne  is  the  highest,  at  the  Father's  right 
hand, — the  throne  of  the  universe.  His 
authority  is  illimitable.  He  created  all 
things — upholds  all  things — preserves  all 
things — and  by  him  all  things  consist.  On 
his  head  are  many  crowns  ;  the  ascriptions 
of  the  redeemed,  and  of  seraphim  and 
cherubim,  are  incessantly  given  to  him 
"  whom  we  preach."     Notice, 

2.  We  preach  him  in  his  perfect  humani- 
ty and  abasement.  A  true  man ;  made 
like  unto  his  brethren,  &c.  ;  bone  of  our 
bone,  &c. ;  really  the  second  Adam  ;  and 
in  his  abasement,  we  refer  to  Bethlehem — 
the  stable — the  manger — poverty — slander 
— persecution — at  last  death.  "  He  hum- 
bled himself  to  death,  even  the  death  of  the 
cross."  He  died  as  a  thief,  or  a  murder- 
er ;  on  a  cross  between  heaven  and  earth 
— between  two  malefactors,  &c.  "  Whom 
we  preach," 

3.  In  the  glory  of  his  offices. 


(1.)  Divine  offices  as  ruler,  &c.  ;  but 
especially  his  mediatorial  offices,  as  the 
prophet  and  apostle  of  the  world. 

(2.)  As  a  priest,  presenting  one  sacrifice 
for  man's  transgression. 

(3.)  As  the  King  of  Zion,  establishing 
an  empire  of  truth  and  righteousness,  of 
peace  and  love  on  the  earth.  These  offi- 
ces meet  a  world's  wants. 

i.  Dark  ;   he  illuminates  it  by  his  truth. 

ii.  Lost ;   he  saves  it  by  his  death. 

iii.  In  rebellion,  he  subdues  and  governs 
it  by  his  grace.     ''  Whom  we  preach," 

4.  In  his  sacrificial  obedience  and  merit. 
In  his  divine  and  human  natures  he  pos- 
sesses infinite  dignity  ;  in  his  obedience  and 
righteousness,  God's  eyes  rest  on  immacu- 
late holiness.  His  blood  has  expiatory  vir- 
tue, and  his  life  once  offered  removes  the 
curse,  and  rolls  it  from  our  world.  The 
whole  is  expressed  by  Isaiah,  "  All  we  like 
sheep,"  &c.,  and  sung  by  the  redeemed, 
"Unto  him  who  loved  us,"  &c.  "Whom 
we  preach," 

5.  In  his  illustrious  triumphs.  He  tri- 
umphed over  error  by  his  doctrines ;  over 
temptations  by  his  endurance  ;  over  malice 
by  his  meekness  ;  over  diseases,  death,  and 
devils,  by  his  miracles  ;  over  sin  by  his 
death  ;  over  the  grave  by  his  resurrection  ; 
and  over  souls  by  his  gospel  and  love.  Who 
does  not  unite  with  the  poet, 

"  Oh  !  Jesus,  ride  on,  till  all  are  subdued,"  &c. 

But, 

II.  We  preach  Christ  to  all. 

1.  All  stand  in  need  of  Christ.  None 
righteous,  &;c.  ;  none  sufficient  to  save 
themselves ;  no  other  Saviour  for  any.  Wis- 
dom, righteousness,  sanctification,  redemp- 
tion, and  eternal  life,  are  nowhere  but  ir. 
Christ.     "  Whom  we  preach  to  all," 

2.  For  he  is  the  Saviour  of  all.  Brother 
of  all ;  lived  for  all  ;  died  for  all.  He  has 
the  nature  of  all  in  the  holy  place.  "  Whom 
we  preach  to  all," 

3.  For  he  has  sent  his  gospel  to  all.  The 
world  is  the  extent  of  his  commission  : — 

"  Wide  as  the  world  is  his  command, 
Vast  as  eternity  his  love." 

"  Whom  we  preach  to  all," 

4.  Of  every  class  and  rank. 

(1.)  Civil — monarch,  beggar,  rich,  poor. 
(2.)  Mental — philosopher,  illiterate,  civ- 
ilized, savage. 

(3.)  Moral — the  orderly  and  the  rude, 


300 


SKETCHES  OF  SERMONS. 


the  correct  and  the  profligate,  the  best  and 
the  worst ;  also  to  all  ages.  We  invite 
children  to  sing  their  hosannas  to  Christ: 
we  entreat  the  aged  to  take  Jesus  in  their 
arms  by  faith,  &c. 

III.  We  preach  Christ  always.  We 
desire  Christ  to  find  a  place  in  every  dis- 
course, and  to  be  its  life  and  glory.  "  We 
preach  Christ," 

1.  As  the  essence  of  all  doctrines.  Jus- 
tification ;  regeneration  ;  sanctification. 

2.  As  the  substance  of  all  blessings.  Par- 
don ;  peace ;  hope  ;  joy. 

3.  As  the  beginning  and  end  of  all  duties. 
Obedience  begins  with  believing  in  him, 
and  ends  in  living  to  him. 

4.  As  the  model  of  all  virtues.  His  life 
and  conversation  quite  perfect.  Practical 
lessons  of  humility,  self-government,  lowli- 
ness, courtesy,  gentleness,  fortitude,  good- 
ness. 

5.  As  the  sum  of  all  enjoyment.  Ask  the 
forgiven  penitent,  "  I  will  praise,"  &c.  Ask 
the  tranquil  believer,  "  The  peace  of  God," 
&:c.  Ask  the  dying  Christian,  "  To  die  is 
gain."  Ask  the  beatified  spirit,  "  With 
the  Lord  to  enjoy  him  ;  to  see  him  as  he  is." 

APPLICATION. 

1.  Is  Christ  yours  ?  Have  you  received 
him  ?     Does  he  dwell  in  you  ? 

2.  Are  you  Christ's  ?  Your  hearts,  lives, 
possessions — all. 

3.  Who  loill  become  Christ's  to-day  ?  For 
to  you  is  the  word  of  this  salvation  sent. 


THE  HELP  OF  GOD  FOR  HIS  OWN 
CAUSE  PLEADED. 

"  Arise,  O  God !  plead  thine  own  cause." — 
Psalm  Ixxiv.  22. 

True  religion  identifies  a  man  with  the 
things  of  God.  No  man  who  loves  God 
can  live  to  himself,  &c.  A  good  man  is 
concerned  for  the  divine  glory.  His  feel- 
ings are  depressed  or  exalted,  as  God  is 
honored  or  despised.  True  piety  throws 
its  powers  of  vision  through  the  universe, 
and  rejoices  in  all  that  reflects  the  mind  of 
God,  and  weeps  over  the  misery,  and  sin, 
and  ruin  which  darken  so  many  portions  of 
our  world.  In  the  midst  of  the  evil  that 
exists,  he  perceives  the  hand  of  God  work- 
ing, resisting  the  violence  of  Satan,  cir- 
cumscribing the  limits  of  human  wrath, 
and  giving  exercise  to  the  powerful  ele- 


ments of  truth  and  holiness.  Beholding 
this,  the  good  man's  energies  are  aroused, 
his  spirit  encouraged,  his  ardor  excited,  and 
he  gives  utterance  to  the  prayer  of  the  text, 
"  Arise,  O  God  !"  &c.     We  remark, 

I.  God  has  a  cause  in  our  world. 
The  affairs  of  the  universe  are  in  his  hands. 
Our  world  is  a  part  of  that  universe.  He 
made  it ;  he  upholds  it ;  he  governs  it.  It 
is  under  his  cognizance  ;  regulated  by  his 
agencies,  &c.  But  morally,  our  world  is 
in  a  state  of  revolution.  Satan  introduced 
into  it  the  elements  of  moral  evil.  By  it, 
it  became  the  region  of  crime,  darkness, 
misery,  and  death.  To  counteract  this 
revolt,  and  remove  its  effects,  God  merci- 
fully set  up  a  cause  in  our  world — a  reme- 
dial system — a  system  of  restoration  to 
truth,  holiness,  and  salvation.  Now,  this 
cause  is  based  on  the  redeeming  love  of 
God  ;  on  the  mission  of  Christ  into  our 
world  ;  on  the  setting  up  of  Christ's  king- 
dom, so  as  to  overthrow  the  kingdom  of  the 
evil  one.  The  cause  of  God  and  his  church 
are  the  same.  The  church  is  to  be  the 
instrument  for  carrying  out  Jehovah's  de- 
signs. God,  by  his  Holy  Spirit,  dwells  in 
the  church,  and  thus  perpetuates  and  gives 
efficacy  to  its  influence  and  exertions. 

II.  The  cause  of  God  in  our  world  is 

DISTINGUISHED  BY  CERTAIN  STRIKING  CHARAC- 
TERISTICS. 

1.  It  is  distinguished  for  its  knowledge. 
Cause  of  light,  and  therefore  it  is  bearing 
down  the  darkness  of  the  world .  Ignorance 
is  the  citadel  of  Satan's  kingdom.  God  is 
light  ;  diff'uses  light ;  makes  his  church  the 
instrument  of  light.  The  seven  churches 
of  Asia  were  likened  to  seven  golden  can- 
dlesticks. "  Ye  are  the  light  of  the  world." 
"  Cities,"  &c.  The  church  is  to  arise  and 
shine,  &;c.  Now  the  word  of  the  divine 
truth  is  the  light  of  the  church. 

2.  It  is  distinguished  for  its  holiness. 
The  church  is  separated  from  the  mass, 
and  is  holy  to  the  Lord.  Called  to  holi- 
ness ;  invested  with  holiness ;  to  exhibit 
holiness.  Thus  it  is  to  condemn  the  sin 
and  defilement  of  the  world,  and  like  salt 
to  save  it  from  corruption  and  ruin. 

3.  It  is  distinguished  for  its  benevolence. 
It  embodies  the  sentiments  of  the  song  of 
the  angels  at  the  birth  of  the  Redeemer, 
"  Glory  to  God,"  &;c.  Its  aspect  towards 
heaven  is  purity — towards  earth,  goodness. 
Now  sin  produced  misery  to  man  ;  to  his 
body  and  spirit  ',  to  man  personally,  rela- 


ON  A  REVIVAL  OF  RELIGION. 


301 


lively,  &c.  Religion  breathes  love,  peace, 
goodness  ;  it  exercises  candor,  mercy,  com- 
passion, pity,  and  tenderness  ;  it  sacrifices 
self,  and  lives  and  worl<s  for  others.  Now, 
the  influence  of  this  benevolence  is  to  diffuse 
happiness  through  our  world.  As  sin  has 
rendered  man  a  curse  to  his  fellow-crea- 
tures, religion  makes  him  a  blessing. 

III.  The  cause  of  God,  though  com- 
prising MANY  ELEMENTS,  IS  YET  ONE.  Ty- 
ranny and  despotism  have  cursed  our 
world,  crushed  many  thousands  beneath 
their  cruel  yoke.  Liberty,  therefore,  is 
the  cause  of  God  ;  freedom  of  limb  and 
conscience  are  the  unalienable  prerogatives 
of  man.  War  has  made  our  earth  drunk 
with  the  crimson  fluid  of  life,  and  is  opposed 
to  God's  glory  and  man's  well-being  ; 
peace,  therefore,  is  God's  cause.  Ecclesi- 
astical systems  of  error  have  been  the  bane 
of  the  church,  and,  riveted  by  state  author, 
ity,  have  been  one  of  the  heaviest  drags  on 
the  chariot  wheels  of  the  gospel ;  church 
purity,  therefore,  is  the  cause  of  God.  Now, 
in  the  gospel  of  the  Saviour  are  two  princi- 
ples, which,  if  imbibed  and  carried  out,  would 
overthrow  every  evil,  and  bring  about  the 
consummation  of  every  good — the  love  of 
God,  and  the  love  of  man  ;  one  as  a  burn- 
ing flame  ascending  to  Deity,  and  the  other 
as  a  benignant  sunbeam  shining  upon  the 
world'.  All  real  good  in  the  world  is  iden- 
tified with  God's  cause. 

IV.  The  CAUSE  ov  God  is  greatly  im- 
peded AND  opposed.  Opposed  by  all  the 
moral  evil  in  the  world  ;  by  all  the  power 
of  Satan.  Impeded  by  the  apathy  of  its 
professed  friends  ;  impeded  by  human  sys- 
tems, creeds,  and  earthly  influences;  by 
the  want  of  devotedness,  prayer,  and  faith 
of  Christians. 

V.  Prayer  to  God  on  behalf  of  his 
cause  is  the  church's  duty.  What  exam- 
ples v/e  have  in  the  history  of  the  church, 
where  the  ardent  piety  of  its  people  was 
thus  displayed  !  How  Moses  interceded  ; 
how  David  supplicated,  &c.  ;  how  Jeremiah 
prayed  and  wept ;  how  Paul  agonized  ; 
how  devotionally  fervent  were  the  early 
Christians,  the  Reformers,  the  Puritans  ; 
Knox,  and  others ;  and  how  eminently 
godly  persons  do  so  now  !  Thus  to  pray  is 
pleasing  to  God — really  profitable  to  our- 
selves. Such  prayer  has  many  promises 
on  which  to  rest ;  such  earnest  prayer  ful- 
ness has  generally  preceded  and  accom- 
panied the  revival  of  religion. 


VI.  God  can  most  effectually  answee 
the  prayers  of  his  people.  Now,  lie  can 
do  this  by  the  signal  acts  of  his  providence, 
or  by  the  especial  influences  of  his  grace, 
or  by  both  harmonizing  with  each  other. 
Hence  observe  how  he  rescued  his  people 
from  Egypt  ;  how  he  delivered  the  Jews 
from  the  wicked  plots  of  Haman  ;  how  he 
turned  back  their  captivity  by  Cyrus  ;  how 
he  has  overthrown  empires,  raised  up  in- 
struments,  and  restricted  human  wrath  and 
passion  ;  how  he  has  made  the  wrath  of 
man  to  praise  him,  &c.  ;  and  how  he  has 
opened  doors  of  usefulness ;  given  men 
the  powers  to  adopt  varied  kinds  of  instru- 
mentality ;  how  he  has  raised  up  remark- 
able agents — Luther,  Wicklifle,  Knox, 
Wesley,  Whitfield,  &c.  But  we  anticipate 
the  full  triumphs  of  his  cause  by  the  uni- 
versal diffusion  of  his  trutli  ;  by  the  erec- 
tion of  the  cross,  "  And  I,  if  I  be  lifted  up," 
&c.  Providence  subserving  the  means  of 
grace  ;  and  this  shall  be  "  until  the  king- 
doms of  this  world,"  &c.  "  Till  the  know- 
ledge of  the  Lord,"  &c.  "  Till  all  flesh 
shall  see  his  salvation." 

application. 

1.  Who  are  toith  Christ  m  this  cause? 
How  are  you  feeling  and  acting  ?  What 
doing  for  its  extension  ?  &c.  Oh !  labor 
and  pray. 

2.  Who  are  indifferent  ?  More  con- 
cerned about  their  own  temporal  affairs. 

3.  Who  are  opposed  to  it  ?  That  is  a 
fearful  position.  We  urge  you  to  abandon 
it.  Seek  the  mercy  of  the  Lord,  that  you 
perish  not,  &c.  And  now  shall  not  this  be 
our  prayer,  "  Arise,  O  Lord  !"  &c. 


ON  A  REVIVAL  OF  RELIGION. 

"  Wilt  thou  not  revive  us  ?" — Psalm  Ixxxv.  6. 

To  revive  signifies  to  restore ;  to  in- 
crease ;  and  a  revival  of  religion  supposes 
its  previous  existence.  The  necessity  and 
importance  of  religion  we  do  not  stay  to 
establish.  It  is  presumed  that  this  ij  felt 
to  be  of  the  very  highest  moment;  of  both 
individual  and  general  interest ;  essential 
to  man's  best  interests  both  in  time  and 
eternity.     Observe  what  our  text  supposes. 

I.  The  comparative  low  state  of  re- 
ligion. We  use  the  term  comparative, 
because  that  which  is  only  a  low  state  of 


302 


SKETCHES  OF  SERMONS. 


religion  with  one,  may  be  ardor  contrasted 
with  that  of  another.  Look  at  this  subject 
in  relation  to, 

1.  Individuals.  What  a  limited  state 
of  knowledge,  faith,  peace,  hope,  joy,  &c. ; 
what  little  devotedness ;  what  formality, 
earthliness;  what  selfish  manifestations; 
what  feebleness  of  action  for  Christ  and  his 
cause  ;  how  little  of  the  mind  of  Christ, 
and  the  power  of  high-toned  piety. 

2.  As  to  churches.  Here,  also,  great  di- 
versity of  state  ;  but  take  the  more  pros- 
perous. How  few  really  enlisted  in  active 
support  of  the  great  movements  of  the  age. 
How  few  of  the  most  flourishing  churches 
inspired  by  glowing  zeal  ;  living  in  all 
things  to  God,  for  souls  and  eternity. 

3.  As  to  the  universal  church  of  Christ. 
In  its  catholic  aspect.  How  feeble  its  in- 
strumentality— how  limited  its  resources — 
how  contracted  its  sphere  —  how  few  its 
leading  master  minds  and  its  members,  as 
contrasted  with  the  subjects  of  the  kingdom 
of  Satan — how  little  effected — how  very 
much  to  be  done.  What  solicitude,  there- 
fore, should  it  excite  among  Christians  of 
all  sections  of  the  church. 

II.  The   importance  of  a  kevival  of 

RELIGION. 

1.  To  each  individual  Christian.  It  will 
be  their  dignity,  elevation,  riches,  and  true 
felicity.  This  is  their  fertility  and  meet- 
ness  for  eternal  glory. 

2.  To  the  great  cause  of  the  Redeemer. 
Its  beauty,  vigor,  grandeur,  extension,  and 
consummation,  all  depend  on  the  revival  of 
religion. 

3.  To  the  world  at  large.  How  are  its 
darkness,  guilt,  misery,  and  wo  to  be  re- 
moved without  a  revival  of  religion  ?  The 
spiritual  salvation  of  the  world  hangs  upon  it. 

III.  The  means  to  be  adopted  for  se- 
curing a  revival  of  religion. 

1.  An  increase  of  personal  piety  among 
the  disciples  of  Christ.  This  applies  to 
every  Christian,  especially  in  humility, 
faith,  and  benevolence. 

2.  A  better  organization  of  the  friends  of 
the  Bedeemer.  The  army  is  large,  but  the 
real  active  force  exceedingly  few.  In 
churches  comprising  hundreds,  perhaps  not 
more  than  one  in  ten  is  really  engaged  in 
active  effort  for  the  extension  of  the  Re- 
deemer's kingdom.  Some  system  of  divi- 
sion of  labor,  &;c.,  must  be  adopted  to  rem- 
edy this  great  evil. 

3»  The  removal  of  certain  great  impedi- 


ments. The  disunion  of  real  Christians ; 
the  overthrow  of  sectarianism,  &c.  ;  tem- 
poral poverty,  and  excessive  physical  toil. 
We  must  expect  and  labor  for  this.  Civil 
freedom  and  happiness  are  favorable  to 
true  piety,  and  its  revival  throughout  the 
world.  It  is  to  be  regretted  that  persons 
in  our  own  country  have  so  little  time  to 
spare  for  mental  and  moral  improvement. 
Tyranny  and  oppression  will  all  be  swept 
away  as  the  truth  of  the  gospel  wins  its 
widening  course.  Ecclesiastical  seculari- 
ties  are  also  great  impediments. 

4.  The  united  prayer  and  self-denial  of 
the  church.  Prayers  more  direct  and  fer- 
vent — more  pleading — more  agonizing. — 
Prayer  meetings  for  this  end  more  common, 
and  better  frequented.  Christians  more 
self-denying.  A  willingness  to  give  up  our 
own  feelings,  &c.,  for  the  honor  of  Christ, 
and  the  extension  of  his  kingdom. 

IV.  The  probable  success  of  these 
MEANS.  "Wilt  thou  not?"  &c.  That  God 
is  willing  to  answer  this  appeal  is  evident ; 
for, 

1.  He  desires  it.  It  is  asking  for  what 
is  agreeable  to  him.  Plis  bowels  yearn 
over  this  miserable  world  ;  his  affections 
are  upon  it ;  he  wills  the  salvation  of  each 
and  of  all. 

2.  God  has  engaged  for  its  accomplish- 
ment. How  many  the  predictions ;  how 
great,  and  radiant,  and  glowing  the  prom- 
ises !  and  not  one  shall  fail.  The  celestial 
heavens  are  bestudded  with  them.  A  gal- 
axy ;  a  milky  way. 

3.  God  has  revived  his  cause  in  answer 
to  prayer.  His  word  records  instances  of 
such  a  kind.  Two  instances  must  suffice: 
Neh.  viii.  16;  Acts  iv.  31.  In  Scotland, 
in  the  sixteenth  and  seventeenth  centuries; 
in  England,  Ireland,  and  Wales,  in  the 
eighteenth  century.  Then  what  gi'ound  of 
hope  there  is  ;  what  reason  to  unite  and 
plead,  "  Wilt  thou  not  ?"  &c. 

application. 

1 .  Who  feels  the  propriety  and  force  of 
the  text  ? 

2.  Will  you  pray,  and  labor,  and  toil? 
Assist  to  remove  the  impediments,  and  to 
keep  the  machinery  in  motion. 

3.  It  will  be  effected  by  us,  or  without  us. 

4.  See  what  persons  do  for  sin  and  false 
religions.  Pleasure-takers  ;  infidels ;  pa- 
gans. 


JEHOVAH'S  DECLARATION  CONCERNING  THE  WICKED. 


303 


JEHOVAH'S    GRACIOUS    DECLARATION 
CONCERNING  THE  WICKED. 

"  As  I  live,  saith  the  Lord  God,  I  have  no  pleas- 
ure in  the  death  of  the  wicked." — Ezekiel  xxxiii. 
11. 

I  KNOW  not  of  a  more  solemn  yet  inter- 
esting passage  in  the  holy  scriptures,  than 
the  text  we  have  just  read  in  your  hearing. 
Whether  we  consider  the  speaker,  or  the 
solemn  declaration  given,  it  demands  our 
most  serious  and  prayerful  consideration. 
The  speaker  is  Jehovah,  the  eternal  and 
ever-blessed  God,  the  fountain  of  purity, 
and  goodness,  and  truth.  The  declaration 
relates  to  the  death  of  the  sinner.  Not  the 
death  of  the  body,  but  of  the  soul,  that  which 
includes  the  righteous  infliction  of  wrath  in 
the  world  to  come.  The  death  of  deaths; 
the  death  that  never  dies.  The  declaration 
affirms  that  this  is  not  the  pleasure  of  God. 
He  has  not  appointed,  or  decreed,  or  neces- 
sitated it.  He  does  not  desire  it.  He  con- 
firms this  by  a  solemn  asseveration  or  oath, 
"  As  I  live."     Notice, 

I.  To  WHOM  THE  TEXT  REFERS. 

II.  The  EVIDENCES  BY  WHICH  IT  IS  CON- 
FIRMED. 

III.  The  IMPRESSIONS  it  should  pro- 
duce UPON  our  minds. 

I.  To  WHOM  does  the  text  refer  ? 
"  The  wicked."  The  transgressor.  We 
readily  believe  that  God  wills  not  the  death 
of  the  righteous.  He  cannot  do  this.  But 
the  text  refers  to  the  very  opposite  of  these. 
Those  who  are  far  from  God.  Haters  of 
God.  Disobedient,  &c.  Now  the  term 
includes  all  who  are  unrenewed  in  their 
hearts.  Hence,  in  the  sight  of  God,  all  who 
are  in  their  natural  state  are  such.  But 
the  text  will  apply, 

1.  To  the  flagrantly  wicked.  Notorious 
sinners.  Men  who  have  exceeded  those 
around  them  in  crime.  Daring,  desperate, 
prominently  vile.  Bearing  the  mark  of  the 
beast  in  their  foreheads.  Who  glory  in 
their  shame.  Yes,  our  text  applies  to  the 
very  vilest  of  these. 

2.  To  the  aged  wicked.  God  does  not 
will  the  death  of  the  hoary-headed  rebel. 
He  whose  childhood  was  folly  —  whose 
youth  was  riotous — whose  mafurer  years 
were  criminal,  and  whose  old  age  is  evil 
and  perverse,  yet  in  the  eternal  death  of 
him,  God  does  not  delight. 

3.  The  influentially  wicked.    He  does  not 


delight  in  the  death  even  of  the  ringleaders 
of  evil ;  yet  this  is  a  fearful  state  to  be  in. 
Alluring  others  to  dreary  regions  of  wo. 
To  be  champions  for  vice  ;  to  spread  the 
deadliest  poison  around  ;  to  mature  others 
for  endless  torments  ;  yet  these  are  includ- 
ed in  the  gracious  declaration  in  the  text. 
Of  these,  then,  none  are  excluded,  no,  not 
one  of  the  countless  myriads  of  the  human 
race. 

ir.  The  evidences  by  which  it  is  con- 
firmed. How  does  it  appear  that  God  has 
no  pleasure  in  the  death  of  the  wicked  ? 

1 .  In  not  leaving  the  sinner  to  the  results 
of  his  crimes.  God  had  only  to  be  passive 
and  leave  the  sinner  to  his  own  ways. 
Guilt  made  man  anxious,  wretched,  and 
miserable.  Like  poison,  it  would  have 
worked  death — as  fire,  it  would  have  con- 
sumed  the  spirit.  Had  God  left  man  the 
prey  of  his  own  freely  chosen  evil,  he  must 
have  been  eternally  lost.  God's  interfer- 
ence was  for  the  sinner's  recovery,  it  was 
essential  to  his  rescue,  and  consequently 
establishes  the  truth  of  the  text,  that  God 
has  "  no  pleasure  in  the  death,"  &c. 

2.  The  marvellous  provision  for  man's 
restoration  is  another  evidence.  God  made 
provision  for  the  salvation  of  man,  that  pro- 
vision was  the  sacrifice  of  his  own  Son. 
He  laid  our  iniquity  upon  him.  He  trans- 
ferred the  sufferings  of  the  guilty  to  the 
holy  and  just  One,  who  suffered  for  us,  that 
he  might  bring  us  to  God.  This  provision 
is  truly  marvellous,  it  surpasses  under- 
standing. It  is  too  high,  too  vast,  too  sub- 
lime, too  profound,  for  human  comprehen- 
sion. The  whole  economy  of  redemption 
exhibited  in  every  unfolding  of  it  the  great 
truth  of  the  text.  Wherefore  the  abasing 
advent  of  the  Son  of  God  ?  Wherefore  the 
sorrowful  and  afTlictive  life,  the  cruel  and 
shameful  sufferings,  the  intense  agonies, 
the  inexplicable  passion,  the  bloody  and 
ignominious  death  of  the  holiest  person  in 
the  universe,  if  God  delighted  in  the  death 
of  the  sinner?  The  song  of  Bethlehem — 
the  doctrines  of  Jesus — the  sufferings  of  our 
substitute — all,  all  testify  that  God  "  has 
no  pleasure,"  &c. 

3.  The  gracious  principles  on  which  sal- 
vation is  tendered  is  a  further  exndence  of 
the  truth  of  the  text.  To  show  the  divine 
solicitude  for  man's  welfare,  the  blessings 
of  salvation  are  brought  down  to  Iiis  moral 
exigency  and  condition.  Every  impedi- 
ment is  removed.     Every  blessing  prepar- 


304 


SKETCHES  OF  SERMONS. 


ed,  and  God  only  requires  the  acceptance 
of  his  mercy,  on  his  own  gracious  terms  of 
appointment.  No  oppressive  toil — no  hard 
exertions — no  painful  penances — no  prepa- 
ratory self-preparation.  The  object  of  his 
hope  is  lifted  up,  and  he  has  just  to  look, 
and  as  Moses,  &c.  The  bread  of  life  is 
presented,  and  he  has  but  to  receive  it. 
The  fountain  of  healing  is  opened  at  his 
feet,  and  he  has  but  to  step  in.  The  pro- 
clamation of  liberty  is  made,  and  the  door 
of  emancipation  is  opened,  and  he  has  but 
to  go  forth  and  enjoy  the  liberty  and  happi- 
ness of  the  children  of  God.  Here  then  we 
.see  in  the  adaptedness  of  the  gospel  provi- 
sion, that  "  God  has  no  pleasure,"  &c. 

4.  The  hng-svffering  of  God,  and  his 
forbearance  to  the  impenitent^  further  ratify 
the  truth  of  the  text.  Every  sinner  deserves 
to  die.  God  could  justly  punish  with  death 
on  the  first  rejection  of  his  gospel.  God 
has  power  to  do  it.  The  sinner  is  always 
in  his  power.  But  how  does  the  Lord  act 
towards  the  wicked  ?  He  restrains  his 
wrath — he  bounds  his  vengeance — he  ex- 
tends the  reprieve,  he  does  vastly  more  than 
this,  he  keeps  in  activity  a  variety  of  means 
for  his  rescue  and  salvation.  He  sends 
days  and  years  of  these — he  sends  sabbaths 
and  ordinances — he  sends  ministers  and 
friends — he  sends  promises  and  threatenings 
— he  sends  comforts  and  afflictions,  and  all 
for  what  ?  That  the  wicked  may  not  die, 
to  exhibit  his  unbounded  mercy,  and  to 
prove  that  he  has  no  pleasure  in  the  death 
of  the  wicked.      We  shall  only  add. 

Finally,  the  solemn  asseveration  or  oath  in 
the  text.  An  oath  is  a  solemn,  deliberate 
affirmation,  made  as  before  God,  and  call- 
ing his  cognizance  to  what  is  attested. 
Jehovah  cannot  testify  before  a  greater,  for 
he  is  the  only  God,  and  beside  him  there  is 
none  else  ;  but  to  vindicate  his  tender  mer- 
cy and  compassion  for  the  welfare  of  the 
wicked,  he  stands  forth,  and  before  angels, 
men,  and  devils,  he  proclaims  by  his  own 
eternal  immutability,  "As  I  live,"  (not 
only  in  myself,  by  my  eternal  self-exist- 
ence, but  as  the  fountain  of  life  and  being  to 
the  universe  itself,)  "I  have  no  pleasure  in 
the  death  of  the  wicked."  Let  us  briefly 
notice,  then, 

in.  The  impressions  it  should  produce 

UPON  OUR  MINDS. 

1 .  We  should  he  impressed  with  our  own 
personal  responsibility.  Many  would  cavil 
with  circumstances,  and  reason  about  ne- 


cessity, and  thus  remove  the  blame  from 
themselves,  and  affirm  his  desire  for  our 
destruction.  Every  man  must  give  an  ac- 
count, and  God  will  reward  every  man,  &c. 

2.  We  should  be  affected  by  God's  gracious 
conduct  towards  us.  What  love  and  mercy 
is  here  exhibited  !  It  ought  to  melt  the  hard- 
est heart.  Tt  ought  to  constrain  the  most 
desperate  rebel,  &c. 

3.  We  should  co-operate  toith  God  so  as  to 
secure  the  great  salvation.  Nothing  is  re- 
quisite but  to  act  with  God.  To  will  as 
God  wills;  agreement  here  will  secure  pre- 
sent reconciliation  and  eternal  happiness. 

4.  We  should  do  all  in  our  power  to  pre- 
vent the  ivicked.  from  dying.  Every  minister. 
Every  Christian,  feel,  pray,  labor,  &c.,  or 
we  are  not  like  God. 


ADAM  AND  EVE. 

"So  God  created  man  in  his  own  image  :  in  the 
image  of  God  created  he  him  ;  male  and  female 
created  he  them." — Genesis  i.  27. 

The  history  of  our  first  parents  cannot 
but  be  interesting  in  whatever  light  it  is 
considered.  Of  their  nature  we  are  par- 
takers. In  the  results  of  their  conduct 
we  are  involved,  and  therefore  from  their 
example  and  history,  valuable  instruction 
must  be  derived.  With  the  leading  events 
in  their  lives  scripture  is  replete,  and 
therefore  to  its  divine  and  authentic  re- 
cords let  us  appeal.  We  may  contem- 
plate them, 

I.  In  their  primeval  purity  and  bless- 
edness. The  offspring  of  God  ;  made  by 
him,  and  for  him  ;  but  especially  formed 
under  peculiarly  interesting  circumstan- 
ces. The  last  and  fairest  of  the  divine 
works — the  result  of  the  divine  council — 
and  formed  in  the  divine  likeness  —  crea- 
ted with  a  spiritual  nature,  immediately 
proceeding  from  God,  chapter  ii.  7.  In- 
tellectual, holy,  happy — in  their  under- 
standing, reflecting  the  divine  knowledge 
— 'in  their  judgment,  the  divine  truth — 
in  their  affections,  the  divine  goodness — 
in  their  conscience,  the  divine  purity — in 
their  will,  the  divine  dominion.  All  the 
faculties  and  passions  nicely  balanced. 
All  their  powers  in  a  state  of  transparent 
beauty  and  harmony.  God  enthroned  in 
their  affections,  adored  in  their  spirits, 
and  obeyed  in  their  lives.  In  their  earthly 
condition,  having  the  supremacy  over  ali 


FAITH  AND  SACRIFICE  OF  ABEL. 


305 


terrestrial  creatures ;  invested  with  entire, 
indisputable  dominion  ;  the  earth  their 
domain  ;  Eden  their  royal  abode ;  angels 
their  friends  and  companions,  and  all  crea- 
tures their  willing  and  obedient  servants  ; 
above  all,  God  their  joy  and  supreme  good. 
In  this  state  they  had  ability  to  abide.  Sub- 
ject to  Deity  by  a  law  the  most  easy,  benefi- 
cent, and  practicable  ;  but  alas  !  how  soon  is 
this  picture  of  moral  beauty  and  felicity  re- 
versed.    Behold  them, 

II.  In  a  statk  of  temptation  and 
PERIL.  Tempted  by  the  devil.  Tempted 
to  disbelieve  God  in  reference  to  the  for- 
bidden fruit — tempted  to  disobey  his  ex- 
plicit commands — tempted  to  exalt  them- 
selves to  an  equality  with  God.  These 
temptations  were  addressed  to  the  weaker 
vessel,  when  alone,  and  alas !  they  were 
successful  and  prevailed.  She  beheld, 
and  hearkened,  and  desired,  and  ate.  Adam 
also  from  her  received  the  fruit  of  sin,  and 
fell  into  the  same  condemnation.  With 
this  act  fled  innocence,  peace,  and  purity. 
Shame  was  the  immediate  result,  and 
fear  and  dread  followed  in  its  train ;  thus 
sin  and  wo  were  introduced  into  our  world. 
Observe  them, 

III.  Under  arrest  and  examination. 
By  the  darkness  of  their  minds,  they  had 
supposed  it  possible  to  flee  from  God.  How 
foolish,  how  futile  !  His  voice  arrested 
them.  Their  fear  and  shame  are  confessed, 
chapter  iii.  10.  The  heart-searching  inter- 
rogation is  presented.  "Hast  thou  eaten," 
&c.  Self-justification  —  man  throws  the 
blame  on  the  woman,  and  the  Being  who 
had  given  her  to  him.  "  The  woman 
whom  thou  gavest  me,"  &c.  And  then  re- 
luctantly the  admission,  "  I  did  eat."  The 
woman  throws  the  blame  on  the  serpent. 
Ah,  sin  was  found  so  degrading  and  miser- 
able, that  its  perpetrators  were  most  anx- 
ious to  disown  it.     And  now  notice  them, 

IV.  Receiving  the  righteous  sentence 
OF  God.  On  the  woman  was  pronounced 
sorrow  in  conception  and  child-bearing,  and 
subjection  to  her  husband,  verse  16.  To  the 
man  toil, perpetuated  through  the  course  of  his 
existence.  "In  the  sweat,"  &c.,  ver.  19.  And 
on  both,  the  dissolution  of  the  body.  "  Dust 
thou  art,"  &c.  And  now  the  seeds  of  death 
began  their  operation,  influence,  &c.  Ever)' 
step  was  one  towards  the  house  appointed 
for  all  living ;  but  in  addition  to  this  sen- 
tence, sin  had  effaced  the  moral  beauty  and 
excellency  of  their  spiritual  nature.     The 

39 


gold,  alas,  how  dim !  the  fine  gold  how 
changed  !  The  crown  of  dignity  had  now 
fallen  from  their  head,  and  the  sceptre  of 
royalty  from  their  grasp.  The  spirit  was 
bereft  of  its  virgin  purity,  and  the  moral 
glory  had  departed  ;  instead  of  peace  wag 
anxiety  ;  instead  of  joy,  remorse  ;  instead 
of  tranquillity,  distraction  ;  instead  of  health, 
disease  ;  instead  of  the  divine  smile  and  ap- 
probation, the  holy  displeasure  of  God. 
Notice, 

V.  Their  expulsion  from  the  abode  of 
holiness  and  bliss.  As  traitors  their  in- 
heritance was  forfeited,  as  rebels  they  were 
excluded  those  peaceful  scenes  of  purity 
and  joy.  God  himself  exercised  the  sen- 
tence. "  So  he  drove  out  the  man,"  &c., 
and  a  flaming  sword  prevented  their  access 
to  the  tree  of  life.  Now,  alas  !  sinners, 
polluted  and  wretched,  and  expelled  the 
paradise  which  had  been  prepared  as  a  re- 
sidence of  dignity  and  enjoyment.  But 
observe  them, 

VI.  As  the  subjects  of  god's  merciful 
interposition.  In  the  midst  of  wrath, 
mercy  was  remembered.  Compassion 
triumphed  over  judgment  ;  and  when  the 
cloud  of  punishment  seemed  so  black  and 
terrible  as  to  exclude  all  hope,  a  ray  of 
celestial  light  streaked  the  agitated  horizon, 
and  a  promise  of  redemption  and  deliverance 
given  in  those  joyous  words,  that  the  wo- 
man's seed  should  bruise  the  serpent's 
head.  Doubtless  religious  instruction  and 
direction  were  given.  The  mode  of  access, 
to  God  revealed  ;  the  way  of  their  gracious 
acceptance  clearly  made  known  ;  and  the 
terms  of  their  final  salvation  fully  detailed. 
Let  us, 

1.  Mourn  over  the  evil  of  sin. 

2.  Rejoice  in  the  remedy  provided.   And, 

3.  Personally  seek  the  salvation  the  gos- 
pel proclaims. 


FAITH  AND  SACRIFICE  OF  ABEL. 

"  By  faith  Abel  offered  unto  God  a  more  excel- 
lent sacrifice  than  Cain,  by  which  he  obtained  wit- 
ness tiiat  he  was  righteous,  God  testifying  of  his 
gifts :  and  by  it  he  being  dead  yet  speaketh." — 
Hebrews  xi.  4. 

How  awfully  prolific  and  rapid  in  its 
dire  progress  is  sin  !  The  first  man  born 
into  our  world  was  a  murderer  ;  not  only  a 
murderer,  but  a  fratricide — the  murderer 
of  his  brother.  How  greatly  mistaken  was 
the  mother  of  all  living  when,  at  the  birth 


306 


SKETCHES  OF  SERMONS. 


of  Cain,  she  exclaimed,  "  I  have  gotten  a 
man  from  the  Lord,"  imagining  that  he  was 
the  promised  seed  who  should  bruise  the 
serpent's  head.  Her  second  son  was  a 
martyr,  and  one  destined  to  lead  the  van 
among  those  who  suffered  death  for  the  tes- 
timony of  Jesus.  Our  subject  however 
this  morning  refers  to  his  faith,  and  the  sac- 
rifice he  presented  to  God.  To  this  then 
we  would  call  your  serious  and  prayerful 
attention. 

I.  Abel  offered  sacrifice  unto  God. 
The  immediate  and  precise  origin  of  sacrifi- 
ces is  not  revealed.  It  is  exceedingly  proba- 
ble that  when  God  revealed  the  promise  of  a 
Saviour  to  our  first  parents,  he  gave  them 
direct  instructions  on  the  subject  of  sacri- 
fices, and  we  have  no  doubt  the  skins  with 
which  he  clothed  them  were  the  skins  of 
animals  which  had  been  thus  presented. 
Animal  food  was  not  then  allowed.  To 
slay  animals  expressly  for  their  skins  is 
improbable,  but  to  suppose  the  beasts  slain 
for  sacrifice,  and  the  skins  thus  appropriated, 
seems  reasonable,  and  leads  us  at  once  to 
the  very  probable  institution  of  sacrifices. 
Doubtless  God  revealed  the  nature  of  the  sac- 
rifices, and  the  symbolical  end  they  were  to 
answer.  Abel's  sacrifice  was  the  firstling 
of  his  flock.  A  lamb,  the  best  and  most 
choice  his  flock  could  yield.  This  was 
afterwards  incorporated  in  the  Jewish  rit- 
tiiil  as  the  great  annual  offering.     The  vic- 

■  lim  which  Abel  presented  was  slain.  Doubt- 
less a  rude  altar  of  stones  was  erected,  and 
'on  this  the  lamb  was  presented  to  God. 

II.  Abel's  sacrifice  was  more  excel- 
lent THAN  Cain's. 

(1.)  Now  we  presume  it  was  the  offering 
prescribed  by  God.  God  will  not  own  or 
bless  will-worship.  In  religion  God  leaves 
no  room  for  fancy  or  human  invention. 

(2.)  Abel's  offering  was  better,  as  being 
more  suited  to  a  sinner.  Homage,  revei'- 
■ence,  gratitude,  &;c.,  become  holy  beings, 
something  more  is  necessary  from  the 
guilty.  A  sinner  requires  a  mediator,  a 
way  of  access  to  God.  Cain's  sacrifice  only 
savored  of  natural  religion.  God's  claims 
as  a  Creator  and  Benefactor  must  not  be 
forgotten  ;  but  we  must  never  forget,  as 
guilty  beings,  that  we  need  pardon,  and  as 
polluted,  a  laver  of  purification.  Praise 
and  veneration  will  not  do  instead  of  repent- 
ance, confession,  and  faith. 

III.  Abel  offered  his  sacrifice  in  faith. 
And  his  faith, 


1.  Would  regard  his  own  unworihiness 
and  guilt.  "  The  whole  have  no  need  of  a 
physician,"  &c.  The  act  of  killing  the 
lamb,  would  lead  him  to  reflect  on  the  just 
desert  of  sin.  By  sin  came  death.  "Here 
I  see  the  claims  of  God's  offended  justice 
and  broken  law,  thus  my  life  might  have 
been  poured  out." 

2.  His  faith  regarded  the  great  sacrifice 
of  which  his  Iamb  was  but  an  emblem  and 
a  type.  The  ancient  sacrifices  were  de- 
signed to  keep  up  and  prefigure  the  great 
propitiation  for  sin.  The  ancient  saints 
rested  not  on  the  victims  slain,  but  on  the 
Lamb  of  God,  who  should  be  offered  in  the 
latter  days  for  the  sin  of  the  world. 

3.  His  faith  would  regard  his  own  inter- 
est and  dependence  on  that  sacrifice.  He 
offered  the  sacrifice  for  himself,  he  felt  per- 
sonally concerned.  Here  he  rested  his 
hope,  and  believed  God  would  accept  him 
through  the  promised  Messiah.  He  be- 
lieved what  God  had  testified,  and  on  that 
great  Victim  he  rested  all  his  expectation 
of  God's  favor,  and  eternal  life. 

IV.  God  testified  his  approbation  of 
Abel's  sacrifice.  "  He  obtained  wit- 
ness," &c.,  "  God  testifying,"  &c.,  see 
Gen.  iv.  4. 

1 .  How  did  God  witness  ?  He  could 
have  done  so  by  an  audible  voice,  but  doubt- 
less by  fire  consuming  the  victim.  Some 
commentators  render  "  he  had  respect," — 
"kindled  with  fire."  This  was  the  way 
in  which  God  accepted  the  sacrifices  under 
the  law,  see  Lev.  ix.  24. 

2.  What  did  God  witness?  "That  he 
was  righteous."  Offered  what  pleased 
God  ;  obeyed  God's  sacrificial  law  ;  but  it 
doubtless  means  that  he  was  justified,  for- 
given ;  that  God  expressed  his  favor,  and 
accepted  him  through  the  great  sacrifice  ; 
that  his  heart  was  penitent,  humbled,  be- 
lieving. 

V.  Abel   by  his  faith  and  sacrifice 

STILL  GIVES  instruction  TO  MANKIND.     "  By 

it  he  being  dead,"  &;c.     Now  in  what  does 
Abel  instruct  us  ?     He  saith, 

1.  That  sinful  man  inay  have  access  to 
God.  Can  man  approach  a  holy  Being  ? 
Will  he  not  perish  ?  No,  God  is  accessible 
even  to  the  guilty,  the  sinner  may  bow 
down  and  not  perish,  "  for  his  mercy  endu- 
reth  forever."     He  saith, 

2.  That  the  way  of  sacrifice  is  the  only 
way  which  God  approves.  "  Without  shed- 
ding of  blood,"  &c.     All  our  blessings  are 


CAIN. 


307 


through  Christ's  death.     No  pardon  or  ho- 
liness without  it.     He  saith, 

3.  Thai  faith  is  essential  to  acceptance. 
Unbelief  insults  God — rejects  his  mercy. 
Throws  discredit  on  his  word.  Faith  trusts 
all  and  every  things  where  God  has  laid 
the  only  foundation.     As  the  poet  has  sung, 

"  Believe,  and  all  your  sin's  forgiven  ; 
Believe,  and  you  are  heirs  of  heaven." 

4.  That  true  religion  may  expose  to  severe 
suffering.  It  may  cost  us  our  wealth,  lib- 
erty, reputation,  yea,  life  itself.  "  If  a  man 
will  lose  his  life,"  &c.  It  cost  Abel  his. 
He  was  slain  by  his  brother. 

Finally,  it  teaches  us,  that  GocVs  favor 
will  amply  repay  for  all  it  may  cost.  Abel 
paid  a  great  price,  but  was  it  not  worth  it? 
You  do  not  doubt  it.  Myriads  have  paid 
the  same,  and  not  one  has  ever  regretted  it. 
Not  one  that  would  not  cheerfully  pay  the 
same  cost  again.  Go  through  the  whole 
army  of  martyrs,  behold  them  in  their  white 
robes,  see  their  glittering  crowns,  their  wav- 
ing palms.  Ask  you,  who  are  they  ?  These 
are  they  "  who  came  out  of  great  tribula- 
tion," (Ssc.  If  they  had  a  thousand  lives, 
they  would  sacrifice  them  all  for  Christ — 
all  for  salvation — all  for  eternal  life.  Be- 
lievers, cleave  to  Christ.  Sinners,  come  to 
him  and  live. 


CAIN 


"And  bare  Cain,  and  said,  I  have  gotten  a  man 
from  the  Lord." — Genesis  iv.  1. 

Such  is  the  brief  account  of  the  entrance 
into  our  world  of  the  first  of  woman  born. 
The  first  promise  had  inspired  our  progeni- 
tors with  the  hope  that  Cain  was  the  woman's 
seed  who  should  bruise  the  serpent's  head. 
Little  did  they  think  that  that  child  was  to 
be  the  cruel  persecutor  and  murderer  of 
his  brother,  and  that  age  upon  age  must 
pass  away  before  the  appearance  of  the  in- 
carnate Redeemer  of  the  world.  Let  us 
just  glance  at  the  leading  particulars  in  the 
life  and  character  of  Cain.     Observe, 

I.  His  peculiar  condition  as  the  first- 
born CHILD.  What  anxieties  he  would  oc- 
casion ;  what  attention  elicit  ;  what  hopes 
and  desires  excite  ;  the  first  infant,  with  all 
the  accompanying  weakness,  &c.,  of  that 
state.  How  dignified  in  his  parentage,  not- 
withstanding their  fall,  &c. ;  how  copiously 
towards  him  would  maternal  kindness  flow  : 


how  every  action  would  be  observed  ;  how 
his  growth  and  advancement  towards  ma- 
turity watched,  &c.     Notice, 

II.  His  RURAL  OCCUPATION.  "  A  tiller  of 
the  ground."  Though  the  eldest  of  Adam's 
progeny,  yet  he  was  not  nursed  in  the  lap 
of  luxury  and  indolence.  Industry  is  an 
honor  to  any  man,  however  exalted.  Ilis 
labor  was  of  a  useful  kind,  adapted  to  in- 
crease his  physical  health  and  enjoyment. 
He  had  before  him  the  beauties  of  nature 
— around  him  the  wonders  of  creation — 
and  above  him  the  glorious  heavens,  in  the 
height  of  which  sat  enthroned  the  Maker 
and  Lord  of  the  universe.  His  occupation 
was  favorable  to  meditation,  to  seriousness, 
and  communion  with  God.  It  was  adapted 
also  to  promote  gratitude  to  God,  and  de- 
pendence upon  the  communications  of  his 
rich  and  essential  blessings  on  the  culture 
of  the  accursed  ground.  The  earth  he 
tilled  proclaimed  the  injury  it  had  sustained 
through  sin,  and  also  would  admonish  him 
as  to  his  final  dusty  bed.     Consider  him, 

III.  As    AN    UNACCEPTABLE   WORSHIPPER. 

It  seems  highly  probable  that  God  had  re- 
vealed to  our  first  parents  the  nature  and 
character  of  that  service  he  would  require 
from  them  ;  and,  doubtless,  the  offering  of 
sacrifices  was  an  essential  part  thereof. 
Thus  the  worshipper  would  be  led  to  per- 
ceive the  evil  and  desert  of  sin,  and  to  look 
forward  to  the  great  sacrifice  which  should 
in  the  end  of  the  ages  take  away  the  sin  of 
the  world.  But  Cain's  offering  "  was  of 
the  fruit  of  the  ground,"  in  which  God  was 
recognised  only  as  the  Lord  of  nature  ;  a 
mere  acknowledgment  of  his  being  and 
government,  such  as  holy  creatures  might 
with  propriety  have  presented.  But  neither 
Cain's  spirit  nor  worship  had  the  least  in- 
ference to  his  sinfulness,  or  the  necessity  of 
divine  mercy.  In  this  it  is  contrasted  with 
that  of  Abel,  verse  4.  As  such,  it  was  re- 
jected of  the  Almighty.     Observe  him, 

IV.  As    A    VICTIM    OF    FRATERNAL    ENVV 

AND  MALEVOLENCE.  He  discovered  that 
his  offering  was  rejected,  Avhile  God  honor- 
ed Abel  by  a  gracious  acceptance  of  the 
sacrifice  he  had  presented  ;  and  now  envy 
— that  foul  Satanic  passion — took  possession 
of  his  soul.  It  is  said,  "  He  was  very 
wroth,  and  his  countenance  fell."  His 
soul  disdained  his  God,  and  hated  his 
brother  ;  he  indignantly  abhorred  him  for 
his  excellence,  and  the  worst  of  all  feelings 
now  rankled  in  his  bosom.     Alas  !  he  was 


308 


SKETCHES  OF  SERMONS, 


now  the  slave  of  the  destroyer,  that  wicked 
one,  who  was  a  murderer  from  the  begin- 
ning. A  great  proportion  of  the  crime  and 
misery  of  our  world  is  to  be  traced  to  the 
sin  which  had  now  full  possession  of  the 
soul  of  Cain.     We  are  called  to  view  him, 

V.  As  A   GUILTY    FRATRICIDE.       God    had 

expostulated  with  him  on  his  wrath,  and 
sullenness,  and  envy  ;  he  had  cleared  him- 
self of  partiality,  and  had  assured  him  that 
if  he  did  well  he  should  be  accepted  ;  he 
had  thrown  the  responsibility  entirely  upon 
him,  see  verse  7  ;  but  it  was  all  in  vain  ; 
the  demon  of  hate  still  kept  possession, 
until  at  length  "  he  rose  up  and  slew  his 
brother."  Thus  did  the  influence  of  Satan 
and  man's  depravity  prevail  ;  thus  did 
excellency  and  real  piety  suffer ;  and  thus 
did  the  accursed  earth  drink  in  the  precious 
blood  of  one  of  the  saints  of  the  Most  High. 
Abel  had  lived  in  the  divine  service  and 
favor  ;  was  hated  and  persecuted  for  his 
superior  and  godly  spirit ;  died  a  martyr  ; 
and  was  the  first  of  the  human  race  to 
realize  the  blessedness  and  glory  of  the 
eternal  world.     Observe, 

VI.  Cain  a  guilty  culprit  in  the  pres- 
ence OF  THE  SUPREME  JuDGE.  How  Over- 
whelming the  solemn  interrogation  of  Jeho- 
vah, "  Where  is  Abel,  thy  brother  ?"  the 
cool  and  wicked  falsehood  he  uttered,  "  I 
know  not ;"  the  heartless,  evading  question, 
"  Am  I  my  brother's  keeper  ?"  then  the 
solemn  declaration  of  God,  "  What  hast 
thou  done  ?  the  voice  of  thy  brother's  blood 
crieth,"  &c.  ;  the  pronouncing  of  the  curse, 
"  And  now  art  thou  cursed  from  the  ground," 
dec,  verses  11,  12.  His  misery  now  filled 
him  with  horror,  and  overwhelmed,  he  ex- 
claimed, "  My  punishment  is  greater  than 
I  can  bear."  Divine  mercy  was  richly 
mingled  in  God's  dealings  with  him.  He 
was  allowed  to  live ;  his  life  was  pronounced 
sacred,  verse  15  ;  his  punishment  was  evi- 
dently limited  to  this  life  ;  his  after-life  is 
not  stated  ;  but  we  fear  he  remained  a  child 
of  the  wicked  one. 


1.  Unbelief  is  one  of  the  reigning  prin- 
ciples of  the  carnal  heart,  and  is  full  of 
evil  fruit. 

2.  How  fearful  a  sin  is  envy  ;  how  to 
be  guarded  against. 

3.  How  essential  is  the  fear  of  God. 

4.  How  all-important  an  interest  in  Christ 
Jesus. 


GOD'S  TESTIMONY  CONCERNING 
ENOCH. 

"  By  faith  Enoch  was  translated,  that  he  should 
not  see  death  ;  and  was  not  found,  because  God 
had  translated  him  ;  for  before  his  translation  he 
had  this  testimony,  that  he  pleased  God."- -He- 
brews xi.  5. 

In  every  age  and  dispensation,  God  has 
had  his  illustrious  servants  exhibiting  to  all 
around  the  power  of  religion,  and  the  beau- 
ties of  holiness.  In  the  first  age  of  the 
world,  there  was  the  pious  Abel,  the  first 
of  the  noble  army  of  martyrs ;  in  the  pe- 
riod which  intervened  between  that  time 
and  the  flood,  there  was  the  holy  Enoch,  of 
whom  our  text  speaks  ;  at  the  time  of  the 
deluge,  there  was  the  righteous  Noah.  So 
we  see  that  each  period,  however  dark  and 
wicked,  had  its  pious  luminaries,  its  sacred 
stars,  which  lit  up  the  moral  hemisphere,  and 
showed  men  the  true  pathway  to  a  blissful 
immortality.  We  now  direct  your  attention 
to  Enoch.     Observe, 

I.  His  personal  holiness. 

II.  His  internal  assurance. 

III.  His  glorious  reward. 

I.  His  PERSONAL  holiness.  This  is  thus 
expressed  by  the  Holy  Spirit :  "  And  Enoch 
walked  with  God."  In  the  Greek  transla- 
tion of  the  Old  Testament  scriptures,  it  is 
rendered  the  same  as  in  our  text,  "  He 
pleased  God."  Three  things  have  ever 
been  requisite  in  pleasing  God  : — 

1.  Faith.  "  By  faith  Enoch,"  &c. 
"  Without  faith  it  is  impossible,"  &c. 
Faith  is  the  firm  persuasion  of  the  truth  of 
a  testimony  or  record.  To  reject  or  disbe- 
lieve such  a  testimony,  is  to  make  the  per- 
son testifying  a  liar,  the  greatest  possible 
insult  you  can  offer.  This  is  what  unbelief 
does  to  God.  He  that  believes  not  the  re- 
cord God  has  given,  &;c.,  makes  God  a  liar. 
How  horrible  the  idea  !  What  God  testified 
to  Enoch  we  know  not,  or  how  ;  whether 
by  vision,  an  audible  voice,  or  by  immediate 
inspiration.  Whatever  was  the  method  of 
God's  communicating  his  testimony,  Enoch 
believed  God  ;  he  believed  all  the  Lord 
testified  ;  and  this  was  the  basis  of  all  his 
religion,  the  root  of  that  pious  tree  which 
bare  such  holy  fruit,  and  was  finally  trans- 
planted to  the  blissful  regions  of  the  heav- 
enly paradise.  In  pleasing  God  there 
must  be, 

2.  Affectionate  communion.  God  rrtUst 
be    supremely   loved — the   object  of   our 


GOD'S  TESTIMONY  CONCERNING  ENOCH. 


309 


soul's  delight ;  he  must  have  the  palace  of 
the  heart — the  throne  of  the  affections. 
The  soul  was  originally  created  for  this  ; 
capable  of  it ;  and  this  must  be  the  centre 
around  which  the  mind  must  revolve,  and 
the  end  to  which  all  its  delights  must  tend. 
Thus  God  will  be  in  the  thoughts,  in  the 
imaginations,  in  the  mental  exercises  of  the 
mind.  He  will  be  with  us,  and  we  shall 
be  with  him,  in  secret,  in  public,  by  the 
wayside,  by  day,  and  by  night.  We  shall 
have  continual  fellowship  and  spiritual  in- 
tercourse with  him.  In  pleasing  God  there 
must  be, 

3.  Constant  and  progressive  obedience. 
*' Be  followers  of  God  as  dear  children." 
We  are  to  imitate  Deity.  Thus  Christ,  the 
good  shepherd,  says,  "  My  sheep  hear  my 
voice,  and  follow  me."  God's  voice  must 
not  only  be  listened  to,  delighted  in,  but 
also  obeyed  ;  and  there  must  be  constancy 
in  this  ;  it  must  be  the  wont  and  custom, 
the  habit  and  practice.  There  must  also 
be  advancement  ;  going  onward.  The 
child  can  walk  but  feebly,  or  a  little  at  a 
time  ;  but  it  gains  strength,  and  then  can 
do  so  easily  and  more  extensively. 

II.  His  happy  assurance.  "  He  had 
this  testimony,"  &c.  Now,  we  may  be 
assured  of  having  the  approbation  of  an- 
other in  several  ways.  Take  the  case  of 
a  child  and  its  father,  or  the  subject  and 
sovereign. 

(1.)  Now,  if  either  give  certain  com- 
mands in  which  they  exhibit  great  interest, 
and  to  which  they  attach  great  importance, 
then  by  obeying  those  commands,  and  car- 
rying out  those  designs,  we  rationally  con- 
clude that  we  possess  their  approbation. 

(2.)  This  will  be  still  more  forcibly  de- 
duced, if  we  feel  that  we  have  the  same 
spirit,  enter  heartily  upon  the  same  pur- 
suits.  Thus,  supposing  the  emperor  of 
China  is  sincere  in  his  denunciations  against 
opium,  every  Englishman  must  please  him 
who  labors  to  prevail  with  our  countrymen 
to  abandon  that  traffic.  Now  this  may  be 
still  more  effectually  ratified, 

(3.)  By  a  written,  or  a  verbal  attesta- 
tion. Let  a  child  show  the  father's  letter 
wherein  his  approval  is  attested,  or  state 
the  sentiments  he  has  uttered  ;  let  the  sub- 
ject refer  to  his  king's  eulogy,  and  then  the 
matter  is  placed  beyond  all  doubt.  The 
Christian  has  this  threefold  testimony  : — 

i.  He  compares  his  life  by  the  divine 
word,  and  he  reads  his  conformity  to  that. 


He  sees  some  faint  resemblance  in  that  in- 
fallible mirror. 

ii.  He  searches  his  own  spirit,  and  he 
feels  that  it  agrees  with  the  Spirit  of  God  ; 
with  God's  desires  and  delights  ;  and  in 
this,  that  it  is  the  opposite  of  what  it  was. 

iii.  God's  Spirit  imparts  the  approving 
light  of  his  countenance  and  breathings  of 
peace,  just  as  when  Christ  visited  his  dis- 
ciples, and  breathed  on  them,  and  said, 
"  Receive  ye,"  &;c.  The  apostle  says  on 
this  subject,  "  Because  ye  are  sons,"  &c. 
Gal.  iv.  6;  Rom.  viii.  14,  16.  "For  as 
many  as  are  led,"  &c.  This  testimony  is 
exceedingly  valuable, 

(1.)  As  it  regards  our  safety. 

(2.)  As  it  regards  our  comfort ;  for  both 
of  these  entirely  depend  on  having  this  tes- 
timony, &c.     Observe, 

III.  His  glorious  reward.  "  Was 
translated,"  &c.  This  is  sometimes  spo- 
ken of  in  reference  to  character  and  state. 
"  Translated  from  the  kingdom  of  dark- 
ness," &c.  ;  but  here  it  refers  to  the  re- 
moval of  Enoch  from  this  world  to  the 
heavenly  glory.  "  He  was  not,"  &c.  He 
did  not  remain  on  earth  ;  he  was  not  found 
in  his  usual  sphere  ;  it  is  probable  his 
friends  were  surprised  when  they  missed 
him,  and  knew  not  whence  he  was  removed. 
God,  however,  declared  that  he  had  taken 
him,  or  in  the  words  of  our  text,  "  trans- 
lated him."  He  was  thus  exempted  from 
the  stroke  of  death  ;  he  was  delivered  from 
the  corruption  of  mortality  ;  he  entered  not 
the  house  appointed  for  all  living  ;  his  re- 
mains did  not  see  corruption  ;  but  it  is 
clear  that  he  underwent  some  important 
change  to  fit  him  for  the  joys  of  immortal- 
ity.    1  Cor.  XV.  50. 

APPLICATION. 

1.  Learn  the  doctrine  of  a  future  state  of 
existence.  And  in  respect  both  of  body  and 
soul.  This  is  but  the  dawn  of  our  being — 
the  infancy  of  our  existence ;  the  body 
shall  live  again.  There  are  already  three 
glorified  bodies  in  heaven — Enoch's,  Eli- 
jah's, and  that  of  our  blessed  Redeemer. 
These  are  the  first-fruits  of  a  glorious  har- 
vest. 

2.  The  sure  path  to  a  Messed  immortality. 
Walking  with  God,  and  thus  having  the 
testimony,  &c.  Believers,  cherish  this. 
Sinners,  be  anxious  for  this,  &c.  Let  all 
think  how  important  it  will  be  in  the  day 
of  death  and  of  judgment. 


31D 


SKETCHES  OF  SERMONS. 


3.   The  great,  essential  principle  of  saving 
religion  is  faith. 


THE  FEAR  AND  FAITH  OF  NOAH. 

"  By  faith,  Noah  being  warned  of  God  of  things 
not  seen  as  yet,  moved  with  fear,  prepared  an  ark 
to  the  saving  of  his  house  ;  by  the  which  he  con- 
demned the  world,  and  became  heir  of  the  righte- 
ousness which  is  by  faith." — Hebrews  xi.  17. 

We  now  proceed  to  contemplate  the  third 
distinguished  worthy  presented  to  our  no- 
tice in  this  illustrious  chapter  of  the  believ- 
ing heroes  of  Old  Testament  history.  The 
same  striking  encomium  is  passed  upon  his 
devoted  spirit  and  conduct  as  on  that  of 
Enoch  ;  see  what  is  said  of  Noah,  in  6th 
chapter  of  Genesis,  9th  verse,  &c.  Our 
text,  however,  refers  to  the  great  leading 
events  in  his  life  ;  his  deliverance  from  the 
flood,  which  God  brought  upon  the  old 
world.  This  is  very  concisely,  yet  clearly 
presented  to  us  in  the  words  of  the  apostle, 
"  By  faith,  Noah  being  warned,"  dec.  In 
reference  to  Noah,  notice, 

I.  The  warning  he  keceived.  We  read 
the  warning.  Gen.  vi.  13,  14.  The  cause 
of  this  awful  threatening  was  the  universal 
spread  of  deep-toned  iniquity  and  corrup- 
tion. Gen.  vi.  1-5,  12.  The  nature  of  the 
threatening  was  the  universal  destruction 
of  all  flesh.  This  God  threatened  he  would 
accomplish  by  a  flood  of  waters,  verse  17. 
This  warning  related  to  unseen  things. 
There  was  nothing  to  indicate  this  in  all 
the  range  of  nature  around  him.  The  sky, 
and  earth,  and  sea  wore  their  usual  aspect. 
The  man  of  observation  might  look  round, 
and  yet  nothing  confirmed  the  intimation  ; 
the  man  of  science  might  appeal  to  the 
laws  of  nature,  &c.  The  worldlings  of 
that  day  would  not  spare  one  hour  to  ex- 
amine the  question,  nor  the  men  of  pleasure 
have  one  scene  of  banqueting  less ;  the 
great  mass  of  the  people  would  ridicule  and 
laugh  at  the  folly  of  the  eccentric,  fanatical 
Noah  ;  yet,  despite  of  all  this,  the  warning 
was  received  in  the  spirit  of  pious  rever- 
ence by  that  godly  man.     Notice, 

II.  Noah's  conduct  in  reference  to  this 

WARNING. 

1,  He  believed  God.  He  regarded  the 
threatening  as  coming  from  the  faithful  and 
true  Jehovah.  Faith  in  God's  testimony 
was  the  spring  of  Noah's  conduct.  This  is 
the  basis  on  which  the  structure  of  his  after 
life  was  built. 


2.  His  faith  produced  fear.  He  feared 
the  evil  threatened — the  wrath  denounced. 
God  is  greatly  to  be  feared ;  his  wrath  is 
terrible.  This  is  the  characteristic  of  the 
Lord's  people,  that  they  have  his  fear  be- 
fore their  eyes.  "  The  fear  of  the  Lord  is 
the  beginning  of  wisdom."  They  are  in 
the  fear  of  the  Lord  all  the  day  long. 

3.  His  fear  was  connected  with  active  obe- 
dience. He  obeyed  God.  God  told  him 
how  he  might  escape  by  the  construction 
of  an  ark.  Gen.  vi.  14.  Here  the  duty 
was  formidable,  expensive,  connected  with 
great  toil,  and  which  would  expose  him  to 
general  contempt ;  but  his  faith  was  opera- 
tive. "  He  prepared  the  ark,"  &c.  ;  as 
prescribed  by  God  ;  the  identical  vessel  in 
all  things,  as  God  had  ordered.  His  obe- 
dience was  full,  minute,  and  explicit,  see 
verse  22.  "  Thus  did  Noah ;  according 
to  all  that  God  commanded  him,  so  did  he." 
This  is  genuine,  acceptable,  saving  reli- 
gion.    Notice, 

III.  The  reward  which  followed  the 
PIOUS  COURSE  Noah  adopted.  We  see  the 
importance  of  believing  God's  word,  and 
thus  fearing  his  wrath,  and  gratefully  ac- 
cepting the  method  of  escape  he  has  pro- 
vided.    Two  things  specified  : — 

(1.)  He  condemned  the  world;  his 
preaching,  and  practice,  and  building  the 
ark,  all  condemned  the  world  ;  left  it  ex- 
cuseless  ;  justified  God's  dispensation. 

(2.)  He  became  heir  of  righteousness; 
that  is,  he  became  before  God  and  men  a 
righteous  character,  and  therefore  entitled, 
through  the  mercy  of  God,  to  the  reward 
which  had  been  promised.  But  the  reward 
itself, 

1.  Consisted  in  his  oivn  preservation.  He 
escaped  the  vengeance  of  God  ;  his  life  was 
spared,  the  greatest  earthly  blessing  he  could 
enjoy  ;  and  this  was  but  a  shadow  of  the 
great  and  eternal  salvation  which  as  a 
righteous  man  he  would  enjoy  forever. 

2.  His  family  were  also  interested  in  the 
deliverance.  God  often  blesses  individuals 
for  the  sake  of  others.  There  is  a  real 
blessing  in  being  piously  connected  ;  but 
that  will  not  save,  ifthey  personally  reject 
the  piety  of  their  relatives ;  see  the  case 
of  Lot  and  his  daughters,  &c.  The  ad- 
vantages and  privileges  are  greater  ;  but 
if  abused,  their  condition  is  the  more  sig- 
nally awful.  Noah's  sons,  and  their  wives, 
evidently  obeyed  Noah,  regarded  his  com- 
mands, went  with  him  readily  into  the  ark, 


ABRAHAM'S  BELIEVING  PILGRIMAGE. 


311 


&c.,  and  thus  were  delivered  with  him. 
Oh  !  how  joyous  to  be  saved,  and  those  re- 
lated to  each  other,  all  saved  together. 

APPLICATION. 

1.  God  has  revealed  the  certainty  of  a 
future  judgment.  He  has  recorded  the 
method,  and  the  sublime  grandeur  of  the 
great  day  ;  he  has  reiterated  this  solemn 
warning;  of  this  we  see  no  indication. 
The  scoffer  asks,  Where  is  the  promise  ? 
&;c.  Men  generally  neglect  and  despise 
it ;  but  the  day  will  come.  The  flood  was 
delayed  120  years,  yet  it  came  at  length  ; 
so  will  the  final  day  of  God. 

2.  God  demands  your  belief  of  this  great 
and  solemn  warning.  He  calls  you  to  fear, 
&c. 

3.  He  has  revealed  a  way  of  safety.  His 
Son  is  the  ark  ;  the  door  of  this  ark  is 
open  ;  he  urges  you  to  enter  ;  on  this  your 
safety  depends  ;  no  other  way.  Are  you 
believing — fearing — obeying  ? 

4.  Are  you  laboring  for  the  security  of 
your  children  ?  ^c.  They  are  all  equally 
welcome  with  you  ;  but  each  must  person- 
ally enter. 


ABRAHAM'S  BELIEVING  PILGRIMAGE. 

"  By  faith  Abraham,  when  he  was  called  to  go 
out  into  a  place  which  he  should  after  receive  for 
an  inheritance,  obeyed  ;  and  he  went  out,  not 
knowing  whither  he  went.  By  faith,  he  sojourned 
in  the  land  of  promise,  as  in  a  strange  country, 
dwelling  in  tabernacles  with  Isaac  and  Jacob,  the 
heirs  with  him  of  the  same  promise.  For  he  looked 
for  a  city  which  hath  foundations,  whose  builder 
and  maker  is  God." — Hebrews  xi.  8-10. 

After  God  had  frustrated  the  Babel 
builders,  and  confused  their  speech,  sacred 
history  refers  us  to  the  origin  of  distinct 
nations,  and  the  fact  of  God  choosing  Abra- 
ham to  be  the  father  of  the  Jewish  people, 
and  one  whom  God  engaged  to  bless  and 
make  a  blessing.  To  this  eventful  period 
the  text  refers;  see  Gen.  xii.  1,  &c.  Thus 
Abraham  acted  through  the  influence  of 
faith.  He  believed  God ;  he  forsook  all 
for  God  ;  he  went  where  God  directed  ; 
he  considered  himself  but  as  a  stranger  ; 
and,  finally,  he  looked  for  a  more  fixed  and 
abiding  habitation. 

I.  Abkaham  believed  God.      For  this 


he  holds  a  most  eminent  and  exalted  sta- 
tion in  the  sacred  pages  of  truth  ;  so  much 
so,  that  he  has  the  honored  appellation  of 
"  father  of  the  faithful."  His  confidence 
in  God  was  so  full,  and  entire,  and  un- 
shaken, that  he  was  styled  the  friend  of 
God.  Now,  as  faith  is  the  foundation  of 
every  holy  work,  in  proportion  as  this  is 
strong  and  vigorous,  will  every  virtue 
thrive,  and  flourish,  and  bear  fruit.  It  is 
like  gold,  the  most  precious  of  all  metals  ; 
but  we  are  enriched  according  to  the  abun- 
dance we  possess  of  it.  Weak  faith  is 
valuable  ;  but  it  is  strong  faith  gives  glory 
to  God.  Weak  faith  will  walk  safely  on  a 
calm  lake  ;  but  strong  faith  will  not  sink 
in  the  tempest  or  the  storm.  How  desira- 
ble it  is  to  believe  God  I  all  God  says,  and 
at  all  times.  Faith  has  an  eagle's  wing, 
and  an  eagle's  eye  ;  it  can  rise  to  the 
greatest  possible  elevation,  and  it  has  a 
lion's  courage  amidst  confusion  and  perse- 
cution ;  even  when  the  sea  roars,  and  the 
earth  shakes,  it  sits  with  firm  security,  and 
sings  "  defiance  to  the  gates  of  hell !" 

II.  Abraham  forsook  all  for  God. 
His  own  country  ;  his  father's  house.  In 
this, 

1.  He  gave  up  what  he  possessed  for  that 
which  was  promised.  He  had  an  interest  in 
his  father's  house,  and  his  own  country. 
These  were  in  hand,  in  possession;  and, 
doubtless,  were  far  from  being  despicable. 
He  left,  however,  his  own  land,  and  his 
father's  house,  for  that  which  was  named 
in  the  promise. 

2.  He  gave  up  the- present  for  the  future. 
Present  subsistence,  and  present  patrimony, 
for  some  good  to  be  hereafter  bestowed. 
Now,  in  these  we  see  the  nature  of  the  de- 
mands religion  makes.  Abandonment  of 
our  carnal  possessions  and  pleasures  for 
those  which  God  promises ;  to  give  up  the 
society  of  the  world  for  the  church  ;  to  re- 
sign present  profits  for  future  advantages  ; 
to  lose  sight  of  earth  and  time  for  heaven 
and  eternity.  Abraham  became  as  it  were 
isolated  from  the  world  to  be  united  to  God  ; 
a  true  picture  of  spiritual  religion.  We 
cannot  enjoy  the  world  and  God  ;  nor  love 
both  ;  nor  serve  both.  We  may  use  the 
world  ;  but  it  cannot  be  pre-eminent,  and 
God  be  glorified. 

III.  He  went  where  God  directed. 
True  religion  has, 

1.  An  ear  to  listen  to  God.  "Speak, 
Lord,  for  thy  servant  heareth."     God  spake 


312 


SKETCHES  OF  SERMONS. 


to  Abraham,  and  he  reverently  heard  the 
will  of  God  propounded  to  hinn. 

2.  Feet  of  cheerful  obedience.  Having 
heard  and  understood,  he  "  obeyed."  Acted 
as  God  directed  ;  walked  as  he  chalked  out 
the  way.  God  said,  This  is  the  way,  and 
Abraham  walked  in  it. 

3.  Unsuspecting  surrender  of  all  into  the 
Lord^s  hands.  "  Not  knowing,"  &c.  God 
knew,  and  this  was  his  comfort,  &c.  It  is 
not  necessary  for  a  passenger  to  understand 
navigation  to  reach  the  port,  &c.,  in  safety  ; 
or  for  a  child  to  know  the  way,  when  its 
father  holds  its  hand  ;  or  the  patient,  anato- 
my or  medicine,  when  the  skilful  physician 
is  present. 

IV.  Abraham  considered  himself  a 
STRANGER.  As  such  he  acted  and  lived. 
He  conducted  himself  as  a  dying  man  in  a 
dying  world  ;  he  knew  this  was  not  his  rest, 
or  home,  or  portion  ;  and  this  is  precisely 
the  spirit  we  should  feel  and  cherish.  A 
little  reflection  might  convince  every  one 
of  the  propriety  of  this.  This  world  is 
merely  a  land  of  passage  :  eight  hundred 
millions  are  ever  crowding  its  surface  ;  but 
they  are  all  moving.  "  One  generation 
passeth  away,"  &;c.  Some  are  just  leaving 
it — others  just  entering — but  all  are  mov- 
ing. Hence  life,  as  a  river,  is  ever  empty- 
ing its  countless  drops  into  the  ocean  of 
eternity. 

V.  He  looked  for  a  more  fixed  and 
ABIDING  HABITATION.  Here  he  recognised 
his  own  immortality  ;  he  associated  with 
future  existence  a  union  with  kindred  spir- 
its ;  he  beheld  above  not  a  desert  but  a  city 
— -the  city  of  God — the  new  Jerusalem — 
the  palace  of  Jehovah.  He  saw  its  foun- 
dations were  firm  ;  yea,  firmer  than  a  rock, 
the  very  being,  and  purposes,  and  perfec- 
tions of  God  sustaining  it.  Its  grandeur 
was  worthy  of  its  artificer.  "  Builder  and 
maker  is  God."  He  looked  for  it  by  faith, 
and  daily  hope,  and  constant  prayer  ;  he 
reckoned  upon  it  as  his  own  ;  he  lived  in 
reference  to  it ;  and  daily  felt  himself  get- 
ting nearer  and  nearer. 

APPLICATION. 

1.  Have  we  obeyed  God,  and  given  up  the 
sinful  pursuits  of  the  present  world  ? 

2.  Are  we  walking  by  faith  or  sight? 
Abandoning  present  temporal  gain,  for  fu- 
ture spiritual  and  eternal  glory. 

3.  Urge  all  to  set  out. 

4.  Believers  to  persevere,  ^c. 


JACOB  WRESTLING  WITH  THE  ANGEL. 

"  And  Jacob  was  left  alone  ;  and  there  wrestled 
a  man  with  him  until  the  break  of  day.  And 
when  he  saw  that  he  prevailed  not  against  him, 
he  touched  the  hollow  of  his  thigh  ;  and  the  hollow 
of  Jacob's  thigh  was  out  of  joint,  as  he  wrestled 
with  him." — Genesis  xxxii.  24,  25,  5|c. 

The  patriarchs  and  early  saints  pos- 
sessed not  the  valuable  direction  of  a  writ- 
ten revelation.  In  that  early  age  there 
were  none  especially  inspired  either  to 
teach  or  prophesy  to  the  people.  To  make 
up  for  this,  God  often  revealed  himself  to 
his  saints,  especially  by  visions  and  dreams 
of  the  night.  Oftentimes  too  did  Jehovah 
appear  and  discourse  with  them,  assuming 
sometimes  the  form  of  a  man,  and  at  other 
times  the  appearance  of  an  angel.  Jacob 
was  favored  with  two  of  these  especial 
manifestations.  At  Bethel,  where  he  saw 
the  ladder  reaching  to  heaven,  and  on  the 
occasion  to  which  the  text  refers.     Notice, 

I.  The  circumstances  in  which  Jacob 
WAS  placed. 

II.  His  mysterious  conflict. 

III.  His  w^ondrous  victory. 

IV.  The  blessings  by  which  it  was 
followed. 

I.  The  circumstances  in  which  he  was 
placed. 

1.  He  was  returning  into  his  own  coun- 
try. He  left  it  through  fear  of  his  incensed 
brother.  More  than  twenty  years  had 
passed  over.  His  return  was  under  God's 
direction,  ver.  9.  "In  all  thy  ways  ac- 
knowledge," &c.  "Commit  thy  way," 
&c. 

2.  His  brother  was  announced  as  coming 
in  lorath  to  meet  him.  He  had  wisely  and 
piously  sent  a  message  of  kindness  to  Esau, 
v.  3,  &;c.  ;  but  his  resentment  was  aroused, 
and  Jacob  is  informed  of  his  hostility,  &c., 
ver.  6. 

3.  He  had  prudently  arranged  his  tempo- 
ral concerns.  His  peril  seemed  awfully 
imminent.     What  could  he  do?  (ver.  7.) 

4.  He  had  fervently  poured  out  his  soul 
to  God.  He  followed  up  all  with  earnest 
prayer.  He  pleaded  God's  promises,  ver. 
9  to  12.  Having  done  this,  he  sent 
over  the  brook  his  flocks,  and  also  his 
family. 

5.  He  was  now  enjoying  devotional  soli- 
tude. "  Alone,"  so  far  as  mortal  beings 
were  concerned.  "  Alone,"  to  press  his 
suit  with  God.     "  Alone,"   to   confess   his 


PHARAOH  AND  JACOB, 


313 


sins,  and  to  open  all  his  heart  to  the  Lord. 
Notice, 

II.  His  mysterious  conflict.  This  con- 
flict was  mysterious  indeed  ;  we  have  noth- 
ing like  it  on  record.  It  was  not  rrferely 
mental.  His  body  and  soul  were  engaged  ; 
but  who  was  the  glorious  being,  &;c.  "  A 
man,"  says  the  text;  but  in  verse  28,  he 
is  said  to  have  "  power  with  God."  See 
Hosea  xii.  4,  5.  None  other  than  Jehovah 
Jesus.  God  in  the  appearance  of  humani- 
ty.    God  anticipating  his  incarnation,  &c. 

(1.)  How  unequal  the  conflict ! 

(2.)  How  protracted!  lasted  for  several 
hours. 

(3.)  To  show  the  weakness  of  Jacob, 
and  his  own  power,  he  touches  him  and 
disjoints  the  hollow  of  his  thigh  ;  but  still 
Jacob  maintains  the  struggle. 

(4.)  He  solicits  permission  to  retire. 
"  Let  me  go,  for  the  day  break eth."  How 
easily  he  could  have  done  so !  but  he 
honors  Jacob's  perseverance,  and  elicits  his 
strongest  faith.  God  will  not  oppose  phy- 
sical might  to  moral  power.  He  allows 
moral  influence  to  prevail. 

(5.)  Mark,  Jacob  resolves  not  to  yield 
without  the  blessing.  "  I  will  not,"  &c. 
What  pious  valor,  decision,  energy,  per- 
severance !     And  now  observe, 

III.  The  wondrous  victory  he  achiev- 
ed. God  allows  omnipotence  to  yield  to 
the  influence  of  faithful  prayer.  In  token 
of  the  victory, 

(1.)  He  obliterates  his  former  name. 
No  more  Jacob,  i.  e.  Supplanter,  the  sins 
and  frailties  of  the  past  blotted  out,  see 
chapter  xxvii.  34,  &c. 

(2.)  A  new  name  is  given,  "  Israel,"  a 
name  of  honor  and  holy  distinction.  "  One 
who  has  power  with  Jehovah,"  one  who 
has  prevailed  with  the  divine  majesty  of 
heaven  and  earth.  The  title  was  one  of 
great  honor,  and  everlasting  renown  ;  a 
name  too  which  should  descend  to  thousands 
of  thousands,  and  to  generations  then  un- 
born.    Then  notice, 

IV.  The  blessings  by  which  it  was 
followed.  Verse  23.  "  And  with  men," 
&c.  This  victory  was  the  assurance  that 
men  should  not  overcome  or  destroy  him, 
the  less  victory  would  certainly  follow  the 
greater. 

(1.)  The  mind  of  Jacob  was  filled  with 
sublime  yet  sweet  conceptions  of  God's 
glory.      He  called  the   place,  "  Peniel," 

&CC. 

40 


(2.)  He  marvelled  at  his  own  preserva- 
tion.    "  And  my  life  is  preserved." 

(3.)  The  wrath  of  his  brother  was  turn- 
ed aside.  His  heart  was  in  the  Lord's 
hand,  and  he  subdued  and  softened  it.  "If 
a  man's  ways  please  the  Lord,"  &c. 

(4.)  He  retained,  however,  the  sense  of 
his  weakness.  "  He  halted  upon  his  thigh." 
Lest  he  should  be  exalted  above  measure. 
To  keep  him  prostrate  before  the  Lord, 
&c. 

application. 

1.  The  marvellous  potency  of  prayer. 
How  wondrous  its  achievements  !  What 
hath  it  wrought  ? 

2.  The  secret  of  its  power  is  fervor.  Per- 
severing fervor.  What  was  emblemized 
by  Jacob's  wrestling  ?  Not  fainting  ;  not 
ceasing ;  but  pleading,  and  pressing  our 
suit.  Let  us  long  for,  and  seek  the  spirit 
of  prayer,  and  the  grace  of  supplication. 

3.  Let  the  prayerless  now  see  the  value 
of  prayer. 


PHARAOH  AND  JACOB. 

a  sketch  for  the  aged. 

"  And  Pharaoh  said  unto  Jacob,  How  old  art 
thou  ?" — Genesis  xlvii.  8,  9. 

Our  text  introduces  us  to  one  of  the  most 
striking  scenes  of  Old  Testament  history. 
We  have  before  us  three  distinguished  in- 
dividuals ;  the  monarch  of  Egypt ;  the 
prime  minister,  raised  by  extraordinary 
providences  from  a  captive  to  that  exalted 
station  ;  and  the  devout  Jacob  ;  the  man 
who,  as  a  holy  prince,  had  power  with  men 
and  with  God,  and  who  was  named  Israel 
because  he  prevailed.  Joseph  is  introdu- 
cing his  venerable  and  beloved  father  to 
Pharaoh,  who  with  affable  condescension 
and  kindness,  thus  addresses  the  hoary 
headed  saint,  "  And  Pharaoh  said  unto 
Jacob,"  &c.  Let  us  consider  the  question, 
the  reply,  and  the  lessons  it  suggests. 

I.  The  Question  ASKED.  "  How  old  art 
thou  ?"    We  observe  this  is, 

1 .  A  very  common  question.  How  often  it 
has  been  asked  in  our  hearing,  of  us,  and  from 
us  to  others  !  We  may  generally  form  some 
idea,  but  not  always  correct,  some  persons 
look  much  younger.  Read  the  account  of 
Moses,  Deut.  xxxiv.  7.  Alsoof  Joshua,  xiv. 
10,  &c. ;    others  look  aged  early — labor, 


314 


SKETCHES  OF  SERMONS. 


sorrow,  constitutional  weakness,  afflictions, 
&c.  Some  beconne  old  early  by  emacia- 
ting sins,  &c.  The  wicked  often  do  not 
live  out  half  their  time. 

2.  This  question  is  interesting.  How 
marvellous  is  life  !  The  wonder  is  that  we 
live,  not  that  we  die.  How  mysteriously 
is  life  sustained,  what  pulsations  !  what  in- 
spirations and  respirations  of  the  lunc;s  ! 
how  many  vessels  have  to  be  acting  so  that 
the  machinery  may  not  stand  still  !  as  the 
poet  satys, 

"  Our  life  contains  a  thousand  springs,"  &c. 

besides,  the  dangers  are  so  numerous,  &c. 

"  Dangers  stand  thick  through  all  the  ground, 
To  push  us  to  the  tomb  ; 
And  fierce  diseases  wait  around, 
To  hurry  mortals  home." 

3.  This  question  is  solemn  and  momenlous. 
It  is  connected  with  great  responsibilities, 
mercies,  privileges, opportunities,  gratitude, 
improvement,  and  duties  demanded  ;  oh  I 
weigh  this,  and  then  how  momentous  life 
becomes  !  But,  also,  because  it  is  connect- 
ed with  eternity ;  our  cradles  rock  us  to 
the  tomb  ;  whatever  we  do,  wherever  we 
be,  we  are  travelling  to  the  grave  ;  yes, 
and  to  eternity. 

"  Lo  !  on  a  narrow  neck  of  land, 
'Twixt  two  unbounded  seas  I  stand,"  &c. 

To  elderly  persons,  how  affecting  this 
should  be  to  you  ;  the  morning  and  the 
afternoon,  the  spring  and  the  summer  are 
gone,  and  the  evening  and  the  autumn  are 
passing  away.  Observe  in  reference  to 
this  question, 

II.  The  answer  given. — Mark, 

1.  The  age  specified.  130  years,  a  very 
extended  age,  yet  it  was  short  when  con- 
trasted with  his  predecessors  ;  his  father 
Isaac  lived  180,  his  grandfather  175,  his 
great  grandfather  205,  and  many  of  tlie 
antediluvians  approached  to  800  and  900 
years  ;  yet  130  to  us  appears  very  long. 
In  the  time  of  Moses,  the  great  majority 
did  not  survive  70,  and  now  a  generation 
is  computed  at  30  years  ;  these  are  statis- 
tics well  worthy  of  our  consideration. 

2.  He  represents  his  years  as  being  few. 
There  is  the  most  marked  difference  in  past 
time  and  the  future ;  how  short  a  period  is 
a  year  in  the  retrospect!  Ask  the  aged, 
and  they  all  agree,  that  a  long  life  is  as 
nothing  ;  one  says  it  is  as  yesterday,  anoth- 
er says  it  is  as  a  tale,  &c.,  a  mere  vapor, 


man's   life  is  but  as  a   shadow,  a  flitting 
cloud,  &.C. 

3.  He  describes  his  years  as  being  evil. 
That  is,  years  of  sorrow  and  affliction. 
Jacob's  were  so  in  many  cases.  His  own 
private  anxieties — exiled  when  a  youth, 
servant  for  twenty  years  to  his  uncle,  much 
domestic  trouble.  There  stands  the  tomb 
of  Rachel ;  then  Joseph  is  in  his  opinion 
slain  ;  his  sons,  some  of  them  profligate, 
others  cruel,  most  of  them  ungodly.  In 
his  old  age  exposed  to  adversity  through 
famine  ;  he  was  the  man  who  had  seen 
trouble  ;  fears  within  and  fightings  with- 
out ;  and  this  is  a  fair  sample  of  human 
life  ;  most  of  you  know  it.  A  wilderness — 
a  rough  sea — a  perilous  desert. 

4.  He  describes  his  whole  life  as  a  pil- 
grimage. "  The  days  of  the  years,"  &c. 
I  like  this  form  of  speech.  We  should  not 
forget  that  our  years  are  formed  of  days: 
we  cannot  tell  what  a  day  may  bring  forth. 
"  So  teach  us  to  number  our  days,"  &c. 
Altogether  it  is  a  pilgrimage.  Incessant 
change — mutability  itself — a  continuous 
progression.  Not  at  home  in  the  body, 
"  strangers,"  &.c.  Thus  the  saints  have 
always  felt.  "  They  confessed,"  (Ssc.  Now 
let  us  notice, 

III.  The  lessons  which  it  suggests. 

1 .  Let  us  form  a  true  estimate  of  life.  It 
is  short  and  sorrowful.  Let  us  settle  this 
in  our  minds,  we  shall  then  treat  the  world 
as  such,  and  expect  such  treatment  from 
it. 

2.  Let  us  ascertain  if  the  great  ends  of 
life  are  accomplished  by  us.  The  ends  for 
which  we  should  live. 

(1.)  For  ourselves.  To  secure  our  own 
salvation  and  spiritual  improvement. 

(2.)  For  the  good  of  others,  our  families, 
the  church,  and  the  world. 

(3.)  For  God.  To  glorify  Him,  to  show 
forth  our  love  and  gratitude,  &c.  He 
formed  us  for  this,  &c. 

3.  Let  me  ask  the  elderly  if  they  are  dis- 
tinguished for  the  graces  and  virtues  which 
should  distinguish  old  age.  Should  not  such 
excel  in  knovvledge,  experience,  patience, 
self-command,  spiritual-mindedness,  char- 
ity, &c.,  such  should  be  ensamples  and 
counsellors  to  the  young,  &c. 

4.  Old  age  without  piety  is  a  fearful  state. 
Think  of  the  sins  of  sixty  or  seventy  years, 
of  the  abused  blessings,  and  neglected 
privileges;  what  a  mountain  of  guilt,  &c. 
Travellinjj  from  God  and  heaven  towards 


ESAU. 


315 


perdition,    how    awful   your   influence   on 
others,  &c. 

5.  The  aged  sinner  may  he  forgiven. 
God's  patience  yet  waits,  His  mercy  still 
lingers.  The  door  is  still  open,  but  do  not 
delay  or  trifle.     Be  intent,  &c. 

6.  May  all  present  set  out  on  the  heaven- 
ly pilgrimage. 


ESAU. 


"  Lest  there  be  any  fornicator,  or  profane  per- 
son, as  Esau,  who  for  one  morsel  of  meat  sold  his 
birthright,"  &-c. — Hebrews  xii.  16,  17. 

Very  much  has  been  improperly  said 
and  inferred  respecting  Esau.  By  some  he 
has  been  represented  as  the  type  of  the 
abandoned,  and  as  bearing  the  broad  seal 
of  God's  eternal  reprobation.  Surely  such 
forget,  that  by  representing  him  as  hated 
of  God  and  predestined  to  wo,  with  all 
feeling  minds  they  must  enlist  pity  for  his 
wretchedness,  and  sympathy  on  account 
of  his  doom.  Thus  reasoning,  God  has 
been  greatly  dishonored,  and,  in  opposition 
to  his  solemn  asseveration,  he  has  been  de- 
clared a  respecter  of  persons.  The  literal 
scriptural  account  will  vindicate  Jehovah, 
and  throw  all  the  blame  on  Esau  himself. 
Hating  and  loving,  in  the  words  of  scrip- 
ture, often  signify  ardent,  and  less  devoted 
affection.  Jesus  says,  "  E.xcept  a  man 
hate  father  and  mother,  wife  and  children," 
&c.  So  it  is  said,  "  God  loved  Jacob,  and 
hated  Esau."  God's  disapprobation  of 
Esau  was  owing  to  the  profanity  of  his 
character,  and  to  that  the  text  refers. 

I.    Let  us   look   at   Esau's   profane 

BARTER,  AND  CONSIDER  THOSE   WHO    IMITATE 

HIS  CONDUCT.  Esau,  as  the  first-born  of 
Isaac,  possessed  many  privileges,  and  was 
heir  to  many  blessings.  These  privileges 
were  two-fold. 

1 .  Temporal. 

(1.)  He  had  pre-eminence  of  authority 
and  power  over  the  rest  of  the  family. 

(2.)  He  had  a  double  portion  of  the  pa- 
ternal estate. 

2.  Spiritual. 

(1.)  From  the  first-born,  before  the  law, 
descended  the  priesthood  of  the  family. 

(2.)  Of  him  and  his  seed  was  the  Mes- 
siah to  spring. 

(3.)  He  was  first  to  receive  the  especial 
blessing  of  the  father,  which  was  uttered 
in  the  spirit  of  prophecy,  and  was  associated 


with  peculiar  and  precious  promises.  Now, 
this  birthright  he  sold.  The  circumstances 
are  given  to  us.  Gen.  xxv.  29,  &c.  Was 
not  this  an  extremely  foolish  barter  ?  To 
prefer  one  plain  meal  to  his  birthright? 
How  can  it  be  accounted  for  ?  It  was  the 
result, 

1.  Of  inconsideration.  He  did  not  pon- 
der and  weigh  the  matter ;  he  acted  has- 
tily, &c. 

2.  Appetite  was  another  cause.  So  pow- 
erful that  he  could  not  restrain  it  until  food 
was  prepared,  &c. 

3.  An  irreverent  depreciation  of  spiritual 
things.  He  held  the  birthright  in  low  es- 
teem ;  he  was  a  worldly  and  carnal  man. 
A  small  amount  of  piety  would  have  given 
to  it  a  high  sense  of  value.  He  was  defi- 
cient  alike  in  personal  piety  towards  God, 
and  filial  piety  towards  his  father;  the  two 
are  often  wedded.  Such  was  the  profane 
barter;  but  many  have  acted  as  unwisely, 
and  with  equal  profanity.  Look  at  Gehazi, 
the  servant  of  Elisha,  who  for  a  number  of 
garments  lied  to  Naaman  and  his  master, 
and  became  the  subject  of  a  fearful  lepro- 
sy ;  look  at  Judas,  who  for  thirty  pieces 
of  silver,  &c. ;  look  at  Ananias  and  Sap- 
phira,  who  to  retain  a  portion  of  their  pro- 
perty, lied  to  the  Holy  Ghost  ;  look  at  He- 
rod, who  dared  to  receive  the  flattering 
homage  of  the  crowd,  and  was  eaten  up 
of  worms.  All  these  were  bad  bargains, 
equally  with  Esau's.  Are  there  none  here 
who  are  acting  with  equal  profanity  ?  Those 
who  sell  themselves  for  vanity ;  seek  the 
applause  of  their  fellow-creatures,  &c. 
make  this  their  God.  Those  who  sell  them 
selves  for  money  ;  for  this  will  do  any  thin£ 
they  sacrifice  truth,  honesty,  goodness,  &c. 
all  is  devoted  to  this,  &c.  Those  who  sac 
rifice  themselves  on  the  altar  of  pleasure 
lovers  of  pleasure,  &c.  Those  who  ex 
change  their  souls  for  rioting  and  excess 
in  most  cases  these  bargains  are  worse 
than  that  of  Esau.  He  did  obtain  a  good — 
a  meal  ;  he  had  his  hunger  alleviated  ; 
but  how  often  the  sinner  receives  evil,  and 
evil  only,  for  the  fearful  price  he  pays.  We 
have  more  light  than  Esau  had,  &c.  He 
regretted  ;  but  not  so  with  many  around 
us,  &c.     This  leads  us  to  notice, 

II.  Esau's  unavailing  repentance.  He 
evidently  altered  his  mind — saw  his  folly — 
labored  to  undo  the  deed.  He  was  very 
urgent,  and  sorrowful,  and  intent ;  but  his 
repentance, 


316 


SKETCHES  OF  SERMONS. 


1.  Seems  to  have  been  carnal  in  its  mo- 
tives. He  regrets  not  his  depravity  ;  he 
acknowledges  not  his  sin  ;  he  does  not  abase 
himself  before  God.  Doubtless,  the  world- 
ly part  of  the  blessing  was  what  he  chiefly 
deplored. 

2.  His  repentance  was  too  late.  The 
word  was  pronounced ;  Isaac  could  not  re- 
call it ;  the  blessing  was  irrevocably  trans- 
ferred. Esau's  repentance,  I  fear,  is  but 
too  common  in  the  stead  of  repentance  unto 
life.  We  may  exclude  one  sin  for  anoth- 
er ;  we  may  abandon  a  sin  on  account  of 
its  influence  on  our  health,  or  reputation,  or 
property  ;  we  may  give  up  vices  from  neces- 
sity, not  having  the  power  of  gratification  ; 
we  may  do  so  through  sheer  dread  of  future 
consequences,  and  not  from  dislike  to  the 
sin ;  we  may  alter  our  mind  when  it  is  too 
late ;  the  conscience  may  become  seared 
and  callous  ;  the  Spirit  may  cease  to  strive  ; 
put  it  off"  till  the  door  is  shut.  Many  have 
wept  on  their  death-beds  in  vain  ;  many  in 
the  prison-house  of  hell,  for  "  there  is  weep- 
ing, and  wailing,  and  gnashing  of  teeth," 
&c.  Then  what  is  the  application  of  the 
whole  ? 

1.  Let  me  glance  at  your  condition.  You 
have  an  immortal  spirit  of  amazing  pow- 
ers,  (fee.  ;  you  are  responsible  to  God  ;  you 
are  sinful,  exposed  to  death,  but  redeemed. 
Christ  has  opened  a  way  of  life.  The 
gospel  reveals  it,  &;c.  You  can  accept,  or 
reject. 

2.  Let  me  glance  at  your  duty  and  inter- 
est. Now  to  accept  of  the  blessing  of  sal- 
vation. This  year,  though  nearly  finished  ; 
this  night,  though  almost  ended,  by  earnest 
prayer  and  faith  turn  to  the  Lord.  Let 
the  soul's  salvation  be  preferred  to  all 
things. 

3.  Let  me  exhort  you  in  reference  to  the 
sins  and  dangers  of  this  season.*  Now  is  a 
time  of  peculiar  danger,  frivolity,  mirth, 
carousing,  indolence,  &c.  Oh  !  be  on  your 
guard,  especially  you  young  persons.  You 
who  have  made  a  Christian  profession,  let 
your  consistent  conduct  reprove  and  silence 
gainsayers. 


THE  CHOICE  OF  MOSES. 

"  By  faith  Moses,  when  he  was  come  to  years, 
refused  to  be  called  the  son  of  Pharaoh's  daugh- 
ter; choosing  rather  to  suffer  affliction  with  the 

*  Preached  during  Christmas  festivities. 


people  of  God,  than  to  enjoy  the  pleasures  of  sin 
for  a  season.  Esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt ;  for  he 
had  respect  unto  the  recompense  of  the  reward." 
— Hebrews  xi.  24-26. 

Among  all  the  illustrious  Old  Testament 
saints,  Moses  occupies  the  most  dignified 
and  promising  place.  His  whole  life  was 
one  of  signal  and  illustrious  events.  The 
impression  that  he  made  at  his  birth,  by 
his  captivating  beauty,  so  that  his  parents 
resolved  to  save  him,  not  fearing  the  edict 
and  wrath  of  the  king ;  his  amazing  pre- 
servation, when  floating  in  the  fragile  ark 
on  the  waters  of  the  Nile  ;  his  favorable 
reception  into  the  palace  of  Pharaoh,  under 
the  auspices  of  the  king's  daughter ;  his 
amazing  privilege  of  obtaining  learning 
and  influence  in  the  court  of  royalty  ;  but 
now  we  no  longer  watch  the  workings  of 
providence  for  him,  but  we  see  him  also 
operating  with  that  providence,  and  taking 
his  stand  with  his  afflicted  countrymen  af- 
ter the  flesh.  There  were  many  then  liv- 
ing  who  might  sway  the  sceptre  of  Egypt, 
but  probably  only  one  in  all  things  fit  to  be 
the  emancipator  and  ruler  over  Israel.  To 
this  our  direct  attention  is  called,  "  By 
faith,"  &;c.  You  are  aware  how  the  Isra- 
elites entered  Egypt  during  the  time  of  Jo- 
seph ;  how  they  multiplied,  so  as  to  become 
an  immense  people ;  how  they  were  cruel- 
ly entreated  and  oppressed  by  their  tyrannic 
taskmasters  ;  how  their  increase  was  at- 
tempted to  be  bounded  by  the  destruction 
of  their  male  children  ;  and  now  the  crisis 
of  deliverance  is  drawing  near.  Moses  is 
to  be  the  great  agent  in  God's  hand.  "  And 
by  faith,"  &c.     Observe, 

I.  The  choice  Moses  made. 

II.  The  things  Moses  sacrificed. 

III.  The  time  in  which  he  made  this 
CHOICE  and  sacrifice.     And, 

IV.  The  GREAT  PRINCIPLE  BY  WHICH  HE 
WAS  ACTUATED. 

I.  The  CHOICE  Moses  made.  He  chose, 
1.  The  condition  of  his  afflicted  country- 
men. Men  generally  aspire  to  the  society 
and  circle  of  those  above  them  ;  men  gen- 
erally choose  the  society  of  the  affluent  and 
influential,  or  of  the  intellectual  and  culti- 
vated. His  countrymen  were  poor,  in  the 
lowest  walks  of  life  ;  they  were  slaves  in 
the  direst  bondage ;  they  were  treated  as 
the  refuse  of  the  nation.  Not  noble  after 
the  world's  reckoning  ;  not  rich ;  not  walk- 


THE  CHOICE  OF  MOSES. 


3n 


ing  in  the  paths  of  honor,  or  literature,  or 
science  ;  but  slaves  groaning  in  bondage  ; 
yet  he  chose  them — became  one  with  them  ; 
as  he  could  not  at  once  raise  them  to  earth- 
ly dignity,  he  descended  step  by  step,  and 
became  their  friend,  and  companion,  and 
brother.  Before  you  censure  Moses,  do 
not  forget  they  were  the  people  of  God  ;  the 
objects  of  God's  smile,  and  love,  and  care  ; 
and  were  destined  to  act  a  more  remarka- 
ble part  in  the  drama  of  the  world's  history 
than  any  other  nation  under  heaven. 

2.  He  chose  religious  reproach.  "  The 
reproach  of  Christ."  Literally,  of  the  Mes- 
siah. The  Israelites  were  the  descendants 
of  Abraham,  and  Isaac,  and  Jacob.  Unto 
them  God  had  promised  to  send  the  Mes- 
siah. These  prophecies  and  promises  they 
cherished  ;  in  them  they  trusted  ;  for  these 
they  hoped.  No  doubt  their  services  and 
conversation  respected  the  coming  of  the 
Messiah  ;  and  for  this  belief  and  worship 
they  were  reproached.  The  Egyptians 
were  idolaters,  ignorant  of  the  true  God  ; 
therefore  the  Israelites  were  despised,  and 
reviled,  and  scorned,  and  treated  as  fools 
and  fanatics.  True  fervid  piety  has  ever 
thus  been  treated.  But  the  reproach  of 
Christ,  is  it  not  better  than  to  be  reproach- 
ed by  God,  or  the  reproach  of  conscience  1 
Now  this  was  the  choice  of  Moses.  Ob- 
serve, 

II.  The  things  Moses  sacrificed.  Now 
by  these  we  are  to  determine  the  heroism, 
the  patriotism,  the  piety  of  the  act.  He 
was  not  shut  up  to  the  condition  of  the  Isra- 
elites, or  to  the  reproach  of  Christ ;  he  had 
worldly  glory,  wealth,  and  pleasure  at  his 
command. 

1.  He  sacrificed  the  dignity  of  a  prince. 
He  had  been  the  adopted  of  royalty  ;  but 
he  severed  the  connection,  and  refused  to 
be  called  the  son  of  Pharaoh's  daughter  ; 
he  traced  his  lineage  back  to  Israel,  and 
to  that  stock,  though  now  in  poverty  and 
oppression,  he  adhered.  Survey  the  con- 
trast ;  a  prince-royal — and  a  slave.  Yet 
he  despised  the  one,  with  all  its  authority 
and  glittering  show,  and  preferred  the  other. 
A  sceptre  did  not  fire  his  ambitious  eye  ;  a 
throne  did  not  absorb  his  thoughts  ;  a  crown 
did  not  elicit  his  desires. 

2.  He  sacrificed  the  riches  of  royalty. 
Egypt  at  that  time  was  one  of  the  oldest 
and  wealthiest  monarchies  ;  her  coffers 
were  full  of  treasures  ;  as  a  royal  prince, 
they  were  within  his  grasp  ;  but  the  golden 


dust  of  the  nation,  the  crowns  and  diadems 
of  the  court,  corrupted  not  his  soul,  nor 
fascinated  his  heart. 

3.  He  sacrificed  the  pleasures  of  a  palace. 
And  what  sensual  enjoyments  were  not 
within  his  reach  ?  What  could  mind  de- 
vise, or  heart  desire,  or  imagination  con- 
ceive, which  were  not  at  his  hand  ?  These 
pleasures  of  sin  formed  the  atmosphere  of 
his  royal  residence  ;  these  flowers  of  en- 
joyment grew  at  his  feet ;  these  retreats  of 
gratification  were  ever  at  his  command ; 
but  he  magnanimously,  and  in  the  fear  of 
his  God,  sacrificed  the  whole.     Observe, 

III.  The  time  at  which  he  made  this 
CHOICE  AND  SACRiFiCB.  "  When  he  was 
come  to  years."  He  was  now  forty  years 
of  age  ;  in  the  very  prime  and  vigor  of 
life.  It  was  not,  therefore,  a  mad  eccen- 
tricity of  youth,  much  less  the  cynical  de- 
claration of  old  age,  satiated  with  enjoy- 
ment ;  but  when  he  could  best  reason  upon 
the  value  both  of  his  choice  and  sacrifice. 
He  had  long  enjoyed  the  dignities  and  the 
honors  of  royalty;  he  was  now  nearer  to  the 
climax  of  earthly  glory  ;  he  was  now  pos- 
sessed of  sufficient  experience  to  determine 
with  wisdom,  &c. ;  his  resolution  and  con- 
duct we  have  placed  before  you.  Well 
may  we  inquire,  therefore,  as  to, 

IV.  The  great  principles  by  which  he 
WAS  ACTUATED.  These  are  placed  in  the 
text : — 

1.  Faith.  "By  faith,"  &c.  He  be- 
lieved to  be  of  the  seed  of  Abraham  was 
truer  dignity,  than  to  be  the  son  of  a  pagan 
princess  ;  he  believed  to  be  one  of  God's 
poor  people  was  more  exalted,  than  to  be 
the  sovereign  of  an  idolatrous  nation  ;  he 
believed  to  be  the  reproached,  as  one  hoping 
in  the  Messiah,  was  better  than  to  enjoy 
the  smiles  and  plaudits  of  the  courtiers 
of  a  palace  ;  he  had  faith  in  God,  as  a  true 
God,  and  in  the  Messiah  he  had  promised. 
Another  principle, 

2.  Was  sanctified  self-interest.  "  He 
had  respect,"  dtc.  He  knew  of  the  prophe- 
cies and  promises  connected  with  the  faith 
and  service  of  God.  Now,  this  faith  weigh- 
ed the  grandeur  of  the  honors,  and  riches, 
and  enjoyments  of  Egypt  in  the  right  scale  ; 
and  he  found  it  better  for  him  thus  to  choose, 
and  thus  to  sacrifice.  Egypt's  royal  hon- 
ors and  treasures  were  but  for  a  season  ; 
the  short  span  of  life  ;  evanescent ;  "  For 
the  fashion  of  this  world,"  &c.  He  saw, 
too,  that  poverty  and  reproach,  &c.,  were 


318 


SKETCHES  OF  SERMONS. 


also  very  transient ;  but  he  saw  the  rewards 
of  faithful  obedience  to  Christ  as  having  re- 
ference to  heaven,  and  to  eternity ;  that  they 
were  celestial  and  everlasting  ;  "  He,  there- 
fore, had  respect,"  &c. 

APPLICATION. 

1.  I  ask,  was  his  choice  wise  ?  I  appeal 
to  the  honors  he  had  on  earth  ;  I  appeal  to 
the  communications  of  heaven  ;  to  the  re- 
velation of  the  divine  glory;  to  Pisgah's 
top  ;  to  the  heaven  of  heavens.  Nearly 
4000  years  have  transpired  since  the  de- 
cease of  Moses ;  where  are  the  honors, 
treasures,  and  enjoyments  of  Egypt  ? 
Where  the  renowned  Moses  1 

2.  Then  imitate  his  conduct. 

3.  Act  upon  the  same  principles. 

4.  And  ensure  the  same  high  rejvard. 


THE  BURNING  BUSH   AN  EMBLEM   OF 
THE  CHURCH. 

"  And  the  angel  of  the  Lord  appeared  unto  him 
in  a  flame  of  fire,  out  of  the  midst  of  a  bush  :  and 
he  looked,  and  behold,  the  bush  burned  with  fire, 
and  the  bush  was  not  consumed." — Exodus  iii.  2. 

Our  te.xt  relates  to  a  series  of  wonderful 
persons  and  events  :  Moses,  the  great  Jew. 
ish  lawgiver,  and  deliverer  of  the  children 
of  Israel ;  an  Angel,  yet  not  one  of  the 
ordinary  intelligences,  but  obviously  the 
uncreated  and  ever-blessed  Son  of  God, 
verse  4;  an  interesting  phenomenon  —  a 
bush  enveloped  in  flame,  and  yet  uncon- 
sumed ;  that  phenomenon  symbolizing  the 
condition  and  preservation  of  the  seed  of 
Abraham,  who  were  now  enduring  the  sore 
and  grievous  oppression  of  Pharaoh  in 
Egypt,  and  yet  by  the  providence  of  God 
were  sustained  and  preserved.  But  we 
have  selected  the  text  with  a  view  to  its  ap- 
plication to  the  church  of  God  in  all  ages, 
and  desire  to  ground  upon  it  the  following 
propositions : — 

I.  The  true  church  of  God  is  not  as- 
sociated WITH  EARTHLY  GRANDEUR  AND 
MAGNIFICENCE.  What  is  the  emblem  in  the 
text  ?  The  lofty  oak — the  towering  cedar  ? 
no  ;  the  bramble  bush,  of  apparently  mean 
and  low  appearance.  Nothing  in  it  to 
please  the  eye ;  nothing  to  fascinate  the 
imagination  ;  nothing  to  attract  the  notice 
of  the  intellectual  and  great.  But  what  is 
God's  church  ?  Why,  what  it  ever  has 
been,  and  must  be — the  body  of  those  who 


believe  in  God,  and  obey  him.  Now, 
wherever  these  are  found,  in  whatever  class 
of  society  or  nation,  they  are  the  true 
church  of  God.  Of  course,  there  never 
has  been  a  nation  of  such  ;  and  therefore 
never,  in  the  true  sense  of  the  term,  a  na- 
tional church  of  God.  Now,  the  truly 
and  sincerely  pious  have  ever  formed  the 
minority  of  any  and  every  sectional  deno- 
mination, and  as  such,  have  always  been 
among  the  despised  and  contemned  of  the 
human  family.  Ask  the  opinion  of  the 
world  respecting  this  pure,  unsophisticated, 
spiritual  piety,  and  they  laugh  at  it,  de- 
ride it ;  ask  the  nominal  members  of  the 
visible  church ;  they  despise  them,  and 
look  with  contempt  upon  them  as  fanatics, 
puritans,  and  righteous  overmuch.  Few 
of  the  members  of  the  church  of  Jesus 
are  found  in  king's  houses  ;  few  in  the 
mansions  of  the  noble ;  few  among  the 
great  and  renowned  of  this  world.  Even 
yet  the  church  of  God  is  a  little  flock, 
and  appearing  to  the  eye  of  sense  as  one 
of  the  things  that  are  not.  The  present 
position  of  the  church  is  like  that  of  the 
bush  in  the  desert.  Where  was  this 
marvellous  phenomenon  seen  ?  Not  in 
heaven  ;  not  in  Eden  ;  but  in  the  desert. 
Behold  the  sterility  and  dreariness,  and 
see  the  moral  aspect  of  the  world  ;  be- 
hold the  dangers  of  the  desert  from  beasts 
of  prey,  and  awful  storms,  and  see  the 
imminent  perils  which  surround  the  earth 
in  which  we  live.  But  allow  me  to  re- 
mark, that  the  church  of  God  is  in  this 
world  for  the  world's  advantage.  The 
church  of  Christ  is  the  very  conservation 
of  the  world.  It  bears  it  up  ;  life-boat ; 
hospital  for  its  morally  diseased ;  illu- 
mines it  with  th  ;  light  of  hope,  and  by 
its  sanctifying  in.luence  shall  finally  make 
it  to  bud  and  blossom  as  the  rose ;  see 
Isaiah  xxxv.  1,  &c. 

II.  The  CONDITION  of  the  church  has 

EVER  BEEN  THAT  OF    TRIAL  AND    SUFFERING. 

It  was  planted  amidst  persecution ;  and 
was  not  one  of  its  earliest  members  a 
martyr  to  the  envious  feelings  of  his  bro- 
ther ?  Behold  it  afterwards  assailed  with 
the  ridicule  of  the  old  world  ;  then  riding 
on  the  bosom  of  the  waters  of  the  deluge  ; 
then  mourning  under  the  despotic  decree 
in  Egypt ;  afterwards  in  captivity  by  the 
waters  of  Babylon  ;  now  emerging  into 
notice  beneath  the  wings  of  the  Sun  of 
Righteousness,  but  immediu.Jv  hated  and 


THE  MYSTERIOUS  PILLAR. 


319 


persecuted  to  the  death  of  the  Messiah  ; 
after  the  death  of  Christ,  apostles,  confes- 
sors, and  unnumbered  hosts  of  its  disciples, 
moistening  the  very  soil  of  the  world  with 
their  blood  ;  passing  through  ten  fiery  per- 
secutions, until  hell  had  exhausted  its  re- 
sources of  torment,  and  the  world  appeared 
one  vast  aceldama,  or  field  of  human  gore. 
But  allow  me  to  refer  to  one  peculiar  and 
fearful  instance  of  suffering  to  which  the 
church  of  God  has  been  exposed.  No 
sooner  was  the  Christian  religion  secular- 
ized, than  it  became  the  instrument  of  tor- 
ture and  oppression.  Liberty  of  conscience 
was  assailed  ;  spiritual  purity  despised  ; 
and  the  best  and  worthiest  of  its  members 
galled  and  injured  by  those  in  the  earthly 
ascendency.  What  myriads  have  been 
persecuted  to  the  death  by  papal  Rome  ! 
The  woman  of  Babylon  is  dyed  scarlet 
with  the  blood  of  the  martyred  saints ! 
Every  state  church  has  been  a  persecuting 
church.  How  was  it  that  the  rivers  of 
Scotland  became  like  the  crimsoned  Nile  of 
Egypt  ?  By  prelacy,  which  was  thrust 
upon  the  people  at  the  point  of  the  bayonet, 
and  by  the  mouth  of  the  cannon.  What 
has  been  the  state  of  conscientious  Noncon- 
formists in  England  ?  In  1662,  two  thou- 
sand ministers  were  ejected  on  St.  Bartho- 
lomew's day  from  the  church  of  England, 
because  they  could  not  assent  and  consent 
to  every  thing  in  the  Book  of  Common 
Prayer.  An  act  was  passed,  that  no  man 
should  hold  an  office  of  civil  trust,  unless  he 
took  the  sacrament  at  the  church  of  Eng- 
land ;  another  act,  that  no  congregation  of 
more  than  five  adults  should  meet  for  wor- 
ship except  in  the  church  of  England  ; 
another,  that  no  minister  should  live  within 
five  miles  of  a  borough  or  city,  and  that 
schools  should  not  be  taught  except  by 
ministers  of  the  church  of  England.  Dur- 
ing the  reign  of  Charles  II.,  eight  thousand 
persons  died  in  prison,  and  from  that  period 
to  the  restoration,  fifty-two  thousand  more. 
Pagans  have  persecuted  the  church  of  God  ; 
Mahometans  have  done  so  ;  the  world  has 
done  so ;  but  not  all  together  a  hundredth 
part  with  the  persecution  that  has  been 
exercised  by  the  dominant  party  ovfT  the 
sects  who  could  not  conform  to  her  princi- 
ples and  forms.  How  has  humanity  thus 
been  disgraced — religion  rendered  odious  tc 
the  heathen — skepticism  confirmed  !  How 
have  demons  rejoiced,  and,  if  possible, 
angels  wept !     What  a    book  of  martyrs 


will  be  opened  in  the  day  of  doom  ! 
What  a  scroll  of  lamentation,  sorrow,  and 
wo  will  then  be  spread  before  an  assembled 
world  ! 

III.  The  church  of  God  has  vv^ithin  it 

THE  ELEMENT  OF  PERPETUITY.    "  Not  burnt." 

Not  consumed.     Look  at  this, 

1 .  As  a  striking  fact.  Is  it  not  so  ?  How 
wonderfully  the  church  of  God  flourished 
in  Egypt — has  flourished  in  all  ages;  the 
fire  has  purified,  but  never  consumed.  It 
has  survived  all  opposition  ;  has  had  earth 
and  hell  against  it ;  and  yet  lives,  yet  pros- 
pers;  the  gates  of  hell  have  not  prevailed, 
die. 

2.  For  this  there  is  a  sufficient  reason. 
God  was  in  the  bush  ;  he  spake  out  of  it. 
This  is  the  secret  of  its  life  and  perpetuity. 
His  wisdom  has  baffled  the  counsel  of  the 
wicked  ;  his  arm  supported  the  church  ;  he 
took  away  the  consuming  principle  from 
the  fire ;  made  the  wrath  to  praise  him, 
&c.,  Psalm  xlvi.  1,  &c.  Where  are  the 
enemies  of  the  church  of  God  ?  Where 
Pharaoh  ?  Balak  ?  Herod  ?  Where  the 
Roman  emperors  ?  Where  Julian  ?  Where 
the  judges  of  the  Inquisition  ?  Where  the 
officers  of  the  Star  Chamber  ?  Where  the 
impious  Bonner  ?  the  iron-hearted  Jeffries  ? 
Where  are  they  all  ?  Gone  down  to  the 
grave  with  infamy  !  "  So  let  all  thine 
enemies  perish,  O  God  !"  &;c.  But  where 
is  the  church?  Living — prospering — 
growing;  extending  its  boughs  to  the 
South  Seas — to  Australia — to  China  ;  and 
is  destined  to  become  a  universal  praise 
throughout  all  the  earth. 

APPLICATION. 

1.  Understand  the  nature  of  Chrisi^s 
church. 

2.  Abhor  persecution.  Value  and  hold 
sacred  all  the  precious  boon  of  liberty  of 
conscience. 

3.  Look  to  Jehovah  for  success.  He  can 
help,  and  he  will  ;  he  ever  has  done  so. 

4.  Sympathize  with  the  persecuted  and 
the  tried.  The  true  church  is  yet  exposed 
to  suffering ;  as  in  France,  Switzerland, 
Scotland,  &c. 


THE  MYSTERIOUS  PILLAR. 

And  the  Lord  went  before  them  by  day  in  a 
pillar  of  cloud,  to  lead  them  the  way  ;  and  by 
night  in  a  pillar  of  fire,  to  {rive  them  light ;  to  go 
by  day  and  night." — Exodus  xiii.  21. 


320 


SKETCHES  OF  SERMONS. 


The  dispensation  of  Moses  was  a  dispen- 
sation of  miracles  ;  the  manifestation  of 
God  to  Moses  was  miraculous,  when  he 
revealed  himself  to  him  in  the  burning 
bush  ;  it  was  by  successive  miracles  God 
compelled  Pharaoh  to  let  the  Israelites  de- 
part from  Egypt ;  and  the  history  of  Israel, 
from  leaving  Egypt  to  entering  Canaan, 
was  but  one  chain  of  wonderful  events. 
This  morning  we  select  one  of  these  divine 
manifestations  for  the  subject  of  our  medi- 
tation. "  And  the  Lord  went  before,"  &c. 
Let  us  consider  it, 

I.  Literally  as  a  divine  interposi- 
tion ON  BEHALF  OF  THE  ISRAELITES. 

1 .  The  pillar  of  cloud  was  miraculous,  or 
supernatural.  It  was  not  a  common  cloud, 
but  the  cloud  of  the  divine  presence  ;  that 
which  veiled  from  them  the  grandeur  and 
overwhelming  glory  of  God.  God  has 
generally  thus  shrouded  himself,  when  he 
has  held  audience  with  his  people.  It 
overspread  the  mountain  ;  it  filled  the  ho- 
liest place  in  the  tabernacle  ;  it  covered  the 
mercy-seat ;  it  filled  the  temple,  &;c.  So 
it  was  now  the  symbol  of  God's  presence 
with  his  people. 

2.  It  was  the  constant  and  infallihle  guide 
of  Israel.  Hence  its  appearance  was  al- 
tered to  suit  the  alternate  seasons  of  day 
and  night.  It  never  left  them  ;  no,  not  for 
a  moment.  By  day,  it  was  a  cloud  ;  by 
night,  as  a  pillar  o^  fire.  God  is  an  ever 
present  and  ever  suitable  help  to  his  peo- 
ple. He  is  with  his  people  at  all  times, 
and  under  all  circumstances.  Day  of  pros- 
perity, night  of  adversity ;  day  of  health, 
and  night  of  affliction ;  day  of  life,  and 
night  of  death. 

3.  This  pillar  was  the  defence  of  Israel. 
Hence,  when  in  peril  from  the  Egyptian 
host,  instead  of  being  in  front  of  the  camp 
of  Israel,  it  removed  and  went  behind,  and 
intervened  between  them  and  their  enemies. 
All  our  security  is  of  God.  We  should 
have  no  might  against  our  foes,  if  the  arm 
of  the  Lord  was  not  on  our  side.  See  the 
sufficiency  of  the  defence  ;  the  omnipotent 
Deity.  Before  the  Egyptians  could  have 
injured  Israel,  they  must  have  overcome 
Jehovah.  Well  might  the  church  sing, 
"  The  Lord  is  on  our  side,  therefore  we 
will  not  fear,"  &c.  "  The  Lord  of  hosts 
is  with  us,"  &c. 

4.  The  pillar  of  cloud  and  fire,  was  the 
joy  and  confidence  of  Israel.  How  delight- 
ful to  know  that  God  was  for  them  ;  to 


have  with  them  the  token  and  sign  of  hig 
presence.  Nothing  can  be  equal  to  a  sense 
of  the  gracious  presence  of  God.  If  so,  I  ^ 
cannot  err — I  cannot  faint — I  cannot  be  de-  * 
stroyed  ;  all  must  be  well.  The  form  of 
the  cloud  was  calculated  to  produce  this 
confidence.  It  was  a  pillar  ;  not  like  other 
clouds.  There  was  the  appearance  of  or- 
der and  arrangement,  of  firmness  and  sta- 
bility. The  providence  of  God  is  subser- 
vient to  the  designs  of  grace,  &c. 

5.  The  pillar  of  cloud,  ^c,  was  the  ora- 
cle of  the  Israelites.  From  thence  came 
the  voice  of  God  to  Moses,  verses  1.5-26, 
See  Exodus  xxxiii.  9.  Now  this  clearly 
shows  us,  that  if  we  are  to  secure  the  gui- 
dance and  protection  of  God,  we  must  heark- 
en to  the  voice  of  the  Lord  ;  we  must  obey 
the  word  of  the  Lord.  Now,  God  no  long- 
er speaks  to  us  from  the  cloud  ;  but  the 
apostle  says,  "  We  have  a  more  sure  word 
of  prophecy,"  &c.  2  Peter  i.  19.  Let  ua 
consider  the  pillar,  &c., 

II.    As     TYPICAL     OF     THE      LoRD     JeSUS 

Christ. 

1.  It  typified  the  constitution  of  Chrises 
person.  Symbol  of  God's  presence  ;  in  it 
dwelt  the  Deity  ;  it  was  the  garment  of  Je- 
hovah. So  God  came  to  us  in  the  person 
of  Jesus.  "  His  name  shall  be  called  Im- 
manuel."  "God  with  us."  "And  the 
word  was  made  flesh,"  &c.  Now,  the 
cloud  was  the  emblem  of  Christ's  body  ; 
hence  "  God  was  manifest  in  the  flesh." 

2.  It  typified  Christ's  redeeming  work. 
The  pillar  of  cloud  was  connected  with  the 
deliverance  of  Israel,  and  the  overthrow  of 
their  enemies.  "  So  Jesus  came  to  save 
his  people,"  &c.  One  exceedingly  appro- 
priate passage,  Luke  i.  68-72.  In  doing 
this,  he  delivered  us  from  the  bondage  of 
iniquity,  &c.  He  also  came  that  "  he 
might  destroy  the  works  of  the  devil."  Ob- 
serve, 

3.  It  typified  Christ  as  the  light  and  guide 
of  mankind.  Jesus  is  described  as  a 
"  light,"  &c.  He  said,  "  I  am  the  light  of 
the  world."  He  came  to  reveal  the  way 
to  God — the  way  to  heaven.  He  marked 
the  path  through  this  world  to  eternal  glo- 
ry. So  fully  he  did  this,  that  he  said,  "  I 
am  the  way,"  &c. 

4.  It  typified  Christ's  glorious  presence 
with  his  church.  When  his  church  was 
sent  forth  in  the  persons  of  the  apostles  and 
disciples,  he  said,  "  Lo !  I  am  with  you," 
&c.     And  to  the  church  he  is  all  and  in 


MANOAH  AND  HIS  WIFE. 


331 


{ill.  He  guides — protects — cheers  ;  he  is 
its  glory,  and  its  defence  ;  he  is  the  oracle 
of  the  church.  God  says  to  his  people, 
"  Hear  ye  him."  The  word  and  ordinances 
are  the  signs  of  his  presence. 

APPLICATION. 

1.  Let  the  subject  greatly  encourage  the 
people  of  God.  Christ  is  with  you.  He 
will  never  leave  ;  he  will  conduct  to  glory. 
Believe,  love,  and  obey  him. 

2.  He  is  the  only  director  to  glory  and 
eternal  life. 


MANOAH  AND  HIS  WIFE. 

"  And  Manoah  said  unto  his  wife,  We  shall 
surely  die,  because  we  have  seen  God,"  &c. — 
Judges  xiii.  22,  23. 

Before  the  time  of  Moses  and  the  pro- 
phets, God  often  manifested  himself  to  the 
patriarchs,  by  appearing  in  the  form  of  a 
man,  or  by  visions  of  the  night ;  after- 
wards, these  supernatural  appearances  be- 
came more  rare.  A  few  visits,  however, 
are  recorded.  Amono;  these  is  the  strikinir 
instance  to  which  the  text  refers  ;  see  verse 
3,  &c.  This  vision  was  repeated,  verse 
8,  &c.  It  is  obvious  from  the  name  as- 
sumed, that  this  angel  of  the  Lord  was  the 
Son  of  God,  his  name  being  "  Secret,  or 
Wonderful."  We  see  in  this  subject  an 
exhibition  of  weak  faith  and  gloomy  fears  ; 
and  of  strong  faith  and  cheering  hope. 

I.   We  SEE  THE  EXHIBITION  OF  W^EAK  FAITH 

AND  GLOOMY  FEARS.  "  We  shall  surely 
die,"  &c.  Here  Manoah  was  evidently 
bound  by  the  fetters  of  a  superstition,  which 
has  prevailed  in  all  ages,  that  supernatural 
appearances  were  premonitions  of  death. 
We  do  not  marvel  that  sinful  beings  should 
be  agitated  and  alarmed.  There  was  a 
time  when  angels  conversed  with  our  first 
sire,  and  when  our  parents  held  joyous 
communion  with  God  ;  but  sin  dissolved 
the  fellowship,  and  clothed  man  with  the 
garment  of  sin,  and  shame,  and  fear. 
Where  unbelief  reigns,  or  where  faith  is 
feeble,  a  view  of  the  divine  character  and 
glory  is  calculated  to  overwhelm  the  soul 
if  you, 

1 .  Contemplate  the  divine  holiness,  and  our 
own  pollution.  God  spotless  ;  man  depra- 
ved. "  From  the  crown  of  the  head,"  &c. 
Contemplate, 

2.  The  divine  justice,  and  man's  guilt. 

41 


One  swaying  a  sceptre  of  righteous,  impar- 
tial equity  ;  and  man  laden  with  guilt,  his 
sins  crying  for  vengeance. 

3.  The  divine  truth,  and  our  excuseless 
condition.  The  edict  has  been  declared, 
that  "  The  soul  that  sinneth  shall  die." 
Shall  God  lie,  or  the  sinner  be  punished  ? 

4.  The  divine  ability  and  our  helplessness. 
God  has  power  to  execute  all  he  has  said. 
If  he  resolve,  we  cannot  escape. 

5.  The  divine  conduct  in  reference  to  the 
guilty,  and  our  equal  guiltiness.  He  has 
stepped  forth  to  punish  ;  he  has  whet  his 
glittering  sword  ;  he  has  poured  his  ven- 
geance— and  why  not  upon  us  ?  Why 
should  we  escape  ?  Now,  in  all  these 
points  weak  faith  reasons,  and  that  plausi- 
bly, against  itself.  "  We  shall  surely  die," 
&c.  Let  us  now  turn  our  attention  to  the 
display, 

II.  Of  strong  FAITH  AND  CHEERING  HOPE. 

"  But  his  wife  said,"  &c.  Now  here  we 
see  the  very  opposite  reasoning  and  infer- 
ences from  the  same  premises  and  facts. 
The  reasoning  of  Manoah's  wife  refers  to 
three  particulars  : — 

1.  She  concludes  favorably,  from  the  ac- 
ceptance of  their  sacrifice.  "  If  the  Lord," 
&c.  Now,  the  acceptance  of  the  offering 
was  evidently  a  token  for  good.  It  has 
been  so  in  all  generations ;  it  was  so 
with  Abel,  &c.  Now,  the  Christian  may 
reason  thus,  from  two  important  considera- 
tions : — 

(1.)  From  God's  acceptance  of  Christ's 
sacrifice.  All  previous  ones  derived  their 
virtue  from  this.  Christ  has  presented  are 
effectual  and  all-efficient  one.  "  It  speaks, 
better  things,"  &c.  This  the  Christiani 
pleads,  and  from  this  derives  his  hope. 

(2.)  From  God's  acceptance  of  us  through 
this  sacrifice.  "  The  sacrifices  of  God," 
&c.  Now,  the  Christian  has  presented 
this  ;  he  has  laid  himself  on  the  sacred  al- 
tar ;  "  God  has  mercifully  heard  and  ac- 
cepted," &c.  ;  but  if  he  had  resolved  to  de- 
stroy, he  would  have  accepted  neither. 

2.  She  concludes  favorably,  from  the  rev- 
elation he  had  made.  This  to  her  was  a 
most  interesting  revelation,  and  it  was  evi- 
dently one  of  great  favor.  Now,  thus  the 
Christian  also  may  reason.  God  has  re- 
vealed his  mind  to  us,  and  it  is  emphatical- 
ly a  revelation  of  mprcy  and  hope  ;  a  rev- 
elation of  grace  and  compassion.  The 
scriptures  were  given  that  we  might  havfr 
abundant  consolation,  and  good  hope. 


322 


SKETCHES  OF  SERMONS. 


3.  She  reasoned  favorably,  from  the  prom- 
ise which  the  angel  gave  ;  verse  5.  Now, 
the  revelation  which  God  has  given  us  is 
also  one  of  great  and  precious  promises ; 
and  these  promises  all  meet  in  Jesus  Christ, 
the  great  deliverer,  and  are  all  yea  and 
amen,  &c.  Our  deliverance  from  evil,  by 
his  power  and  grace,  is  the  leading  promise, 
and  is  associated  with  a  series  of  promises 
referring  both  to  time  and  eternity.  Now, 
surely  these  are  striking  evidences  that 
God  does  not  mean  to  destroy  us. 

APPLICATION. 

1.  That  the  germ  of  religion  is  confidence 
towards  God.  To  believe  his  love  to  us ; 
to  receive  it ;  to  trust  in  it ;  venture  our 
souls  fully  on  it.  This  is  the  province  of 
faith.  How  desirable,  therefore,  that  it 
should  be  strong  and  vigorous  ! 

2.  We  often  see  striking  displays  of  Chris- 
tian confidence  and  courage,  where  we  least 
■expect  to  see  them.  We  should  have  ex- 
pected strong  faith  in  Manoah.  He  should 
have  been  the  shield  to  his  wife's  fears, 
&c. ;  the  stronger  vessel ;  but  morally  he 
is  the  weaker,  and  his  wife  has  to  reason 
away  his  fears  and  dread.  This  is  not  the 
only  instance.  We  see  the  like  in  the  holy 
women  who  dared  to  go  with  Christ  to  the 
cross,  &c.  Priscilla,  in  concert  with  her 
husband,  undertook  to  teach  even  the  elo- 

■quent  Apollos  the  way  of  the  Lord  more 
(perfectly. 

3.  Have  we  a  lively  and  cheering  hope  in 
the  mercy  of  God,  through  Christ  Jesus  ? 
Let  me  urge  this  upon  you.  How  neces- 
sary this  is !  We  preach  to  you  for  this. 
Do  you  feel  this  ?  Have  you  confidence  in 
'God's  love  ? 


BOAZ  AND  RUTH. 

"  And  Boaz  answered  and  said  unto  her,  It  hath 
■fully  been  showed  me,  all  that  thou  hast  done  unto, 
■  thy  mother-in-law  since  the  death  of  thine  hus- 
band ;  and  how  thou  hast  left  thy  father  and  thy 
mother,  and  the  land  of  thy  nativity,  and  art  come 
unto  a  people  which  thou  knewest  not  heretofore. 
The  Lord  recompense  thy  work,  and  a  full  reward 
be  given  thee  of  the  Lord  God  of  Israel,  under 
whose  wings  thou  art  come  to  trust." — Ruth  ii. 
11,  12. 

In  the  days  of  the  judges  of  Israel,  a  man 
of  the  name  of  Elimelech,  with  his  wife 
Naomi,  went  to  reside  in  the  land  of  Moab 
in  consequence  of  the  famine  which  pre- 
vailed in  Bethlehem  Judah.     During  his 


residence  there,  his  two  sons  married  with 
tlie  daughters  of  Moab  ;  the  name  of  one  of 
these  was  Ruth,  the  person  addressed  in 
the  text.  It  came  to  pass  in  this  mutable 
and  dying  state  of  things,  that  both  Elime- 
lech  and  his  two  sons  died,  and  thus  Nao- 
mi, Ruth,  and  Orpah  were  left  to  exclaim, 
in  the  bitterness  of  the  grief  of  widowhood, 
"  Lover  and  friend  thou  hast  put  far  from 
us,  and  our  acquaintance,"  &c.  Naomi 
determined  to  return  to  her  own  people, 
and  Ruth,  who  evinced  the  deepest  affection 
for  her,  resolved  to  accompany  her.  When 
Ruth  was  advised  to  act  as  her  sister-in- 
law  had  done,  she  exclaimed,  "  Entreat  me 
not  to  leave  thee,"  dsc.  i.  16.  Ruth  did 
accompany  her,  and  her  kindness  had  been 
made  known  to  Boaz,  a  rich  and  near  kins- 
man with  whom  she  had  now  her  first  in- 
terview, and  who  thus  addressed  her  in  the 
text.  "  It  hath  fully,"  &c.  We  design 
to  accommodate  the  subject  to  those  who 
abandon  the  world  and  unite  themselves 
with  the  church  of  God.     Observe, 

I.  The  abandonment.  She  had  forsaken 
her  country  and  friends.  Every  believer 
in  the  day  of  his  conversion  must  do  the 
same.     We  must  abandon, 

1.  Our  original  state  and  condition.  Met- 
aphorically we  are  said  to  be  far  from  God. 
Aliens — outcasts,  ready  to  perish.  We 
are  in  the  region  of  the  shadow  of  death. 
On  the  dark  mountains  of  iniquity.  Now, 
like  the  prodigal  our  steps  must  be  retraced. 
We  must  not  remain  in  the  land  of  rebel- 
lion, in  the  enemy's  country.  Like  Abra- 
ham, we  must  come  out,  &;c.  Like  Ruth, 
we  must  take  our  departure. 

2.  We  must  abandon  associates  and 
friends.  "  And  hast  left  thy  father,"  &c. 
We  cannot  be  confidential  bosom  compan- 
ions of  the  ungodly,  and  yet  love  and  serve 
God.  The  friend  of  the  world  is  the  ene- 
my of  God.  Religion  is  entirely  personal. 
A  man  must  be  so  for  himself;  he  cannot 
take  his  acquaintances  with  him,  and  there- 
fore must  go  without  them  ;  he  cannot  take 
his  family ;  mother,  wife,  &c.  Suppose 
Ruth  had  tried  this  ;  her  efforts  would  have 
been  vain,  they  did  not  see  as  she  did,  nor 
feel  as  she  did.  We  must  not  therefore 
wait  for  others,  but  be  in  earnest  for  our- 
selves. When  one  wanted  to  go  and  bid 
adieu  to  friends,  Christ  said,  "  If  any  man 
love,"  &c.  So  when  one  wanted  to  bury 
his  father,  he  said,  "Let  the  dead,"  &c. 
Now  we  observe, 


ELIJAH'S  SINFUL  FLIGHT. 


32a 


(1.)  That  this  abandonment  is  difficult. 
It  is  not  congenial  to  flesh  and  blood  ;  it  is 
therefore  represented  as  a  sacrifice.  "  Pre- 
sent yourselves,"  &c.  "  Strive  to  enter 
in,"  &;c.    And  it  is  so  difficult  that  we  notice, 

(2.)  It  can  only  be  done  by  faith.  Abra- 
ham did  it  by  faith  ;  so  doubtless  did  Ruth. 
Faith  recognises  the  peril  of  our  state,  the 
necessity  of  repentance,  &c.  A  faith  losing 
sight  of  present  pleasure  and  riches,  for 
future  pleasures,  and  enduring  treasures 
of  righteousness.  By  faith  Moses  did  thus. 
Consider  minutely  his  case.     Observe, 

II.  The  choice.  "  And  art  come  unto 
a  place,"  &;c.  Now  in  choosing  the  peo- 
ple of  God  for  our  people  we  resolve, 

1 .  To  conform  to  their  maxims  and  habits. 
To  walk  with  them  ;  to  unite  with  them  in 
their  duties ;  to  adopt  their  costume  ;  to 
speak  their  language,  and  to  be  incorpora- 
ted with  them  in  all  their  services  and  en- 
gagements.    We  resolve, 

2.  To  share  their  burdens  and  perils. 
This  is  the  end  of  society,  to  sympathize 
and  aid  each  other.  "  Bear  ye  one,"  &c. 
Thus  it  is  in  the  body,  the  hand  assists  the 
foot,  &CC.  Thus  Ruth  had  identified  her- 
self with  Naomi ;  now  this  can  only  be 
done  by  cherishing  a  liberal  and  benevolent 
spirit,  feeling  our  kindredness,  &c.  This 
choice  may  properly  include, 

3.  A  desire  to  participate  of  their  various 
blessings.  If  Ruth  resolved  to  leave  all  for 
Naomi,  why  not  enjoy  Naomi's  advantages? 
"  We  will  go  with  you,"  &c.  Yes,  and 
we  say  to  those  who  are  without,  "  Come 
with  us,"  &c.  There  is  no  monopoly  in 
spiritual  blessings,  there  is  bread  enough 
and  to  spare.  We  do  not  envy  the  new 
convert  the  fatted  calf,  &c.     Notice, 

III.  The  prayer.  "  The  Lord  recom- 
pense thee,"  &c.  We  ought  to  pray  for 
one  another  ;  especially  for  young  converts. 
Now  this  prayer  is, 

1.  Very  comprehensive.  "Recompense." 
"  A  full  reward."  The  blessings  of  the 
God  of  Israel  were  princely  ;  satisfying  ; 
delighting  the  soul ;  inconceivably  precious. 
God  oftentimes  gives  a  recompense  in  kind  ; 
he  did  so  to  Ruth  ;  he  did  so  to  Job  ;  at  any 
rate  they  shall  have  the  principal,  and  a 
hundred-fold  interest  in  the  world  to  come. 
This  prayer  is, 

2.  Certain  in  its  realization.  The  Lord 
can  fulfil  it ;  he  will  fulfil  it.  His  nature 
disposes  him ;  his  promises  pledge  him. 
His  Son  intercedes,  dsc. 


3.  This  prayer  was  connected  with  a  con- 
gratulatory declaration  of  safety.  "  Under 
whose  wings,"  &.c.  How  checkered  is  the 
dream  of  life,  and  how  exposed  is  man  to 
danger  !  God  is  the  pavilion,  &c.  Our 
rock,  and  fortress.  Under  his  wings  we 
may  indeed  trust ;  here  is  comfort  and  .se- 
curity. Who  will  harm  you  ?  &c.  "  The 
Lord  God  is  a  sun  and  shield,"  &;c. 

APPLICATION. 

1 .  How  desirable  that  providential  visita- 
tions should  be  sanctified  !  The  death  of 
Ruth's  husband  was  the  means  of  her 
uniting  with  God's  people. 

2.  Hoio  necessary  to  cherish  and  perfect 
good  desires!  She  thought,  resolved,  acted. 
Have  you  done  so  ? 

3.  Decision  in  religion  will  Jiave  its  re- 
ward. "  As  long  as  he  sought  the  Lord," 
&c. 


ELIJAH'S  SINFUL  FLIGHT. 

"  But  he  himself  went  a  day's  journey  into  the 
wilderness,  and  came  and  sat  down  under  a  juniper 
tree  :  and  he  requested  for  himself  that  he  might 
die,"  &c. — 1  Kings  xix.  4. 

Nothing  is  calculated  to  edify  us  more 
than  an  acquaintance  with  the  experience 
of  saints  who  have  gone  before,  and  who, 
having  borne  the  burden  and  heat  of  the 
day,  have  entered  into  rest.  We  are  ex- 
horted "  to  be  followers,"  &c.,  but  how 
can  it  be,  unless  we  are  intimate  with  their 
history,  and  study  their  character  ?  Elijah 
was  a  very  illustrious  servant  of  God.  His 
life  is  full  of  the  marvellous,  and  we  wonder 
how  persons,  who  have  received  a  religious 
education,  can  prefer  the  reading  of  works 
of  mere  fiction  to  the  astonishing  facts  re- 
corded in  the  prophet's  life.  Our  subject, 
however,  presents  him  to  our  notice  under 
unfavorable  circumstances.  His  sun  at 
this  time,  if  not  eclipsed,  is  overcast  with 
dark  and  intercepting  clouds.  To  profit 
by  the  theme  the  text  supplies,  let  us  in- 
quire, 

I.  What  was  the  state  of  mind  he 
DISPLAYED.     We  perceive  a  display, 

I.  Of  great  fear.  The  preceding  chapter 
relates  his  signal  triumph  on  moun^Car- 
mel.  It  details  the  extraordinary  success 
of  prayer — the  prayer  of  Elijah.  The  heav- 
ens, which  had  been  as  brass,  had  sent  down 
refreshing  rain  on   the   previous  dry  and 


324 


SKETCHES  OF  SERMONS, 


parched  earth ;  but  now  he  is  unnerved, 
his  courage  fails,  his  heart  sinks,  his  spirit 
drops.  At  what  ?  At  the  oath  of  the  im- 
pious Jezebel.  Read  from  the  first  verse 
to  the  text — he  who  stood  before  four 
hundred  and  fifty  idolatrous  priests,  and 
had  commanded  them  to  be  slain,  as  you 
will  see  in  the  fortieth  verse  of  the  previous 
chapter,  now  begins  to  fear,  and  manifests 
the  utmost  dread. 

2.  We  ohserve  manifest  impatience.  He 
is  evidently  fretting  himself  His  spirit  is 
ruffled — the  equilibrium  is  lost — -the  nicely 
poised  balance  of  feeling  is  deranged,  and 
his  whole  demeanor  indicates  haste,  rest- 
lessness, and  rashness.  Doubtless  he  was 
weary  and  exhausted  by  his  journey,  but 
to  give  himself  up  to  haste,  was  decidedly 
wrong.  How  necessary  is  self  government 
and  self-possession  !  How  delightful  in 
patience  to  possess  our  souls — to  be  passive 
in  the  hands  of  Deity  !  Elijah  had  previ- 
ously displayed  amazing  perseverance,  but 
faith  and  patience  seem  now  both  to  fail. 

3.  He  presented  an  unJi allotted  prayer  to 
Deity.  Many  have  supposed  that  he  had 
had  intimations  of  his  translation,  but  being 
now  out  of  humor  with  his  condition,  says, 
"  I  forego  the  superior  transit,  let  me  die," 
&c.  We  do  not  say  that  this  desire  is 
always  unhallowed.  Paul  said,  "  he  had 
rather  depart,"  &c.  The  mariner  may 
wish  for  the  haven,  the  prisoner  for  liberty, 
the  traveller  for  his  hona^e  ;  but  it  is  not 
right  to  desire,  except  in  deference  to  God's 
will  ;  rather  with  Job,  say  piously  even  in 
great  suffering,  "  I  will  wait,"  &c.,  than 
seek  it  by  prayers  not  authorized.  We 
have  no  such  directions.  No  promise  to 
such  a  prayer.  Elijah  had  much  to  expe- 
rience, much  to  teach,  and  much  to  do,  be- 
fore his  labors  could  terminate.  Let  us,  then, 

II.  Endeavor  to  account  for  it.  We 
do  this  on  the  ground  of  human  infirmity, 
infirmities  which  attach  to  the  good,  and 
the  holy,  and  eminently  pious.  Elijah 
was  a  moral  sun,  and  yet  there  are  spots 
upon  the  sun.  We  have  no  spotless  exam- 
ples but  one,  who,  though  he  was  made  sin 
for  us,  yet  knew  no  sin.  It  is  amazing,  too, 
that  the  failings  of  pious  men  have  ever 
been  in  those  points  of  character  for  which 
they  were  most  eminent.  Look  at  Abra- 
ham, ingenuous,  implicitly  trusting  in  God, 
and  yet  concealing  the  truth  respecting 
Sarah  to  Pharaoh,  and  who  fell  into  the 
same  sin  precisely  with  Abimelech  after- 


wards. Look  at  Lot,  whose  righteous  soul 
was  vexed,  &c.  ;  and  yet  in  solitude  be- 
came the  victim  of  sin,  and  that  sin  incest. 
Look  at  Moses,  the  meekest  man  ;  see  his 
condemnation  of  the  evil  spirit  of  his  coun- 
trymen, and  yet  the  sin  that  excluded  him 
from  the  land  of  promise,  was  rashness 
and  impetuosity.  Look  at  David,  the  man 
of  inward  purity, — after  God's  own  heart, 
and  yet  he  falls  into  the  polluted  snare  of 
sensuality.  Look  at  Peter,  the  heroic  dis- 
ciple who  avows  his  resolution  to  live  and 
die  with  Christ,  yet  first  follows  afar  ofl', 
and  then  denies,  &c.  Look  at  John,  the 
loving  disciple,  yet  he  was  one  who  prayed 
that  fire  from  heaven  might  consume  the 
Samaritans,  because  they  received  them 
not.  Now  these  were  not  mere  accidents, 
but  a  continuous  series  of  proofs  that  good 
men  may  not  only  fail,  but  fail  in  the  very 
things  for  which  they  are  pre-eminent. 
This  may  arise, 

(1.)  From  too  much  self-confidence. 
We  fear  this  or  that  sin,  but  feel  assured 
that  we  shall  not  fall  into  others.     And  this, 

(2.)  Causes  unwatchfulness.  Our  ex- 
cellencies and  virtues  require  watching. 
We  are  vulnerable  all  over.  No  part  can 
be  left  unguarded  with  safety.  Let  us 
consider, 

III.    How  WE  MAY  IMPROVE  BY  IT. 

1.  It  should  lead  7is  to  diligent  self-exam- 
ination and  circumspection.  Prove  our- 
selves, &c.  Try  to  ascertain  our  real 
state.  Be  faithful,  &c.  Be  jealous,  &c. 
Take  heed  to  our  spirit  and  temper,  &c. 
Oh,  yes  !  on  the  temporary  defection  of 
Elijah,  it  is  written,  "  Let  him  that  thinketb 
he  standeth,  take  heed  lest  he  fall." 

2.  It  shows  the  importance  of  continually 
depending  on  the  grace  of  God.  His  grace 
is  sufficient.  Not  our  knowledge,  or  ta- 
lents, or  graces,  or  experience,  &c.  He  is 
to  us  God  all-sufficient,  &c. 

3.  It  points  out  the  value  of  Christian  mag- 
nanimity. "  Add  to  your  faith,  virtue,  or 
courage."  "  The  fear  of  man  bringeth  a 
snare."  How  necessary  are  holy  resolu- 
tions r  "  Be  strong,  quit  yourselves  like 
men."  "  Be  strong  in  the  Lord,"  &c. 
How  happy  when,  like  Joshua  and  Caleb, 
we  can  be  vigorous  and  hopeful  ;  or,  like 
the  three  Hebrew  worthies,  and  Daniel, 
firm  and  invincible  ;  or,  like  those  described 
by  the  apostle,  who  accepted  not  deliver- 
ance, that  they  might  obtain  a  better  resur- 
rection. 


ELISHA'S  ENEMIES  AND  GUARD. 


325 


4.  It  may  console  Christians  when  bowed 
down  by  a  sense  of  their  infirmities.  Our 
adversary  suits  his  wiles  to  our  circum- 
stances and  feelings.  When  confident,  he 
would  incite  us  to  presumption — when  de- 
pressed, he  would  sink  us  to  despondency. 
Let  feeble  saints  remember  Elijah,  and  not 
be  swallowed  up  with  sorrow,  and  especial- 
ly Elijah's  God,  who  is  as  pitiful  as  ever, 
who  knows  our  infirmities,  and  remembers 
that  we  are  but  dust. 

Finally,  Our  subject  shows  us  the  worth 
and  propriety  of  that  prayer,  "  Hold  thou 
me  up,  and  I  shall  be  safe." 


ELISHA'S  ENEMIES  AND  GUARD. 

"  And  when  the  servant  of  the  man  of  God  was 
risen^^'  &,c. — 2  Kings  vi.  15-17. 

The  faithful  servants  of  God  in  all  ages 
have  been  hated,  and  often  put  to  death  on 
account  of  the  obnoxious  messages  .they 
have  had  to  deliver  to  the  enemies  of  Jeho- 
vah. How  great  must  have  been  the  wrath 
of  Pharaoh  when  Moses  delivered  to  him 
the  demands  of  God,  in  reference  to  his 
oppressed  and  suffering  people  ;  but  he 
feared  not  the  wrath  of  the  great  king,  &c. 
So  you  remember  how  Elijah  was  called  to 
deliver  the  most  unwelcome  truths  to  Ahab 
and  Jezebel,  but  in  the  fear  and  strength 
of  God  he  dared  to  do  it.  This  has  been 
the  command  of  God,  that  they  must  de- 
clare faithfully  his  truths,  whether  men  will 
hear  or  forbear.  Elisha  had  been  fulfilling 
his  prophetical  d^at'ies  faithfully  in  refer- 
ence to  the  l?ing  of  Syria,  and  he  came 
therefore  with  horses  and  chariots,  against 
the  man  of  God.  Elisha's  servant,  having 
risen  early,  beheld  the  warlike  host,  and 
came  to  his  master,  saying,  "  Alas  !"  &c. 
And  he  answered,  "  Fear  not,"  &c.  Let 
us  consider  several  propositions,  by  which 
the  text  may  be  rendered  instructive  and 
edifying. 

I.  The  people  of  God  are  surkound- 

EO    BY    A    HOST    OF    ENEMIES.        The    aspeCt 

of  those  seen  in  the  text  was  exceedingly 
terrible.  "  A  host,"  &lc.  Their  appear- 
ance too  was  warlike  and  formidable, 
"  horses  and  chariots."  I  take  no  notice 
on  this  occasion  of  the  enemies  witljin,  the 
legion  of  doubts  and  fears,  &c.  Nor  of 
our  adversaries  in  the  world.  "  Marvel 
not  that  the  world  hateth  you."    But  there 


is  a  host  of  fallen  spirits  ;  Satan  and  the 
powers  of  darkness.  We  wrestle  not  with 
flesh  and  blood,  but  with  principalities  and 
powers,  and  spiritual  wickedness  in  high 
places.  The  leader  of  this  host  of  spiritual 
foes,  is  described  as  our  adversary  ;  the 
destroyer,  the  prince  of  darkness — the 
devil  ;  he  is  likened  to  a  roaring  lion,  &c. 
He  is  in  league  with  all  the  fallen  spirits  to 
do  evil,  to  war  against  God  and  to  destroy 
souls.  There  are  several  features  in  this 
host  of  malevolent  spirits  of  an  awful  kind. 

1.  Their  invisibility.  Not  observed  by 
our  eyes.  May  injure  us  unnoticed  ;  may 
direct  all  their  missiles  unperceived. 

2.  Their  potcer  and  energy.  Angels 
excel  in  strength  ;  fallen  spirits  doubtless 
possess  it  in  an  awful  degree.  In  the  case 
of  Job,  by  a  great  wind  they  smote  the  four 
corners  of  the  house,  so  that  it  fell  to  the 
ground  ;  in  the  case  of  bodily  possessions, 
how  it  brought  to  extreme  wretchedness 
and  misery  those  who  were  its  victims! 

3.  Restlessness  and  activity.  It  is  proba- 
ble, that  as  ^rits,  they  weary  not,  know 
nothing  of  fatigue  ;  so  that  they  can  keep 
up  incessant  hostility.     Then  there  is, 

4.  Their  extreme  malevolence  and  hatred 
to  us.  Inspired  with  deepest  envy  ;  full  of 
bitter  hate  and  wrath  ;  longing  to  destroy 
and  tear  to  pieces  ;  desiring  to  blot  out  all 
excellency,  and  involve  in  misery,  black 
and  hopeless  as  their  own,  all  the  creatures 
of  God. 

5.  Their  access  to  the  mind  is  another 
fearful  faculty  they  possess.  They  can 
act  upon  the  understanding,  judgment,  ima- 
gination, passions,  &c.  This  is  clearly  ex- 
pressed when  in  reference  to  wrath,  &c.,  we 
are  called  not  to  give  place  to  the  devil. 

Finally.  There  is  their  number.  It  has 
been  conjectured  that  the  countless  myriads 
of  the  redeemed  are  destined  to  occupy  their 
vacated  thrones.  The  poet  has  said  in  re- 
ference to  them, 

"  They  throng  the  air,  they  darken  heaven, 
And  crowd  this  lower  world." 

What  a  fearful  enemy  !     We  remark, 

II.  That  a  contemplation  of  this  ad- 
verse HOST  IS  calculated  TO  PRODUCE  FEAR. 

And  his  servant  said,  "  Alas  !  my  master, 
how  shall  we  do  V  &c.  Our  fears  may 
arise, 

1.  From  a  sense  of  our  own  weakness. 
Our  knowledge  cannot  grapple  with  their 
intelligence  and  craftiness ;  our  power  of 


326 


SKETCHES  OF  SERMONS. 


resistance  with  their  deadly  missiles.  The 
lamb  is  not  more  unable  to  combat  the  lion, 
or  the  dove  the  vulture,  than  man  these  evil 
foes.     How  shall  we  do  ? 

2.  From  a  conviction  of  our  tendency  to 
evil.  They  worsted  our  parents  in  their 
original  purity.  How  inferior  our  ability  ! 
We  have  the  very  seeds  of  evil  within  us. 
Much  ignorance,  and  error,  and  unbelief, 
and  superstition,  and  fear,  and  passion. 
Their  fiery  darts  ignite  these  elements  of 
sin.  We  have  traitors  within  the  citadel, 
who  would  open  the  gates  and  betray  us. 
Hearts  of  unbelief,  &c. 

3.  From  the  recollection  of  those  who  have 
been  ruined  by  this  host.  Our  world  has 
been  made  to  resemble  a  valley  of  dry 
bones.  The  number  of  those  slain  is  thou- 
sands of  thousands  ;  many  of  these  we  have 
known  ;  need  we  wonder,  therefore,  that  the 
people  of  God  should  exclaim,  "  Alas  ! 
what  shall  we  do  ?"     We  observe, 

III.  That  God  has  abundantly  pro- 
vided   FOR    THE    SECURITY    OF    HIS    PEOPLE. 

"  The  mountain  was  full  of  horses,"  &;c. 
God  is  the  great  defence  and  protection  of 
his  people  ;  the  munition  of  rocks.  He  is 
as  a  wall  of  fire,  <fec.  Then,  in  addition  to 
this,  he  has  appointed  a  perfect  panoply  of 
spiritual  armor  for  our  defence  ;  this  is 
described  by  the  apostle  Paul,  "  Put  on  the 
whole  armor  of  God."  But  our  text  intro- 
duces another  kind  of  defence  ;  it  is  that 
of  angels  ;  the  spirits  of  light  and  glory  ; 
the  hosts  of  heaven,  &c.  You  know  it  is 
written,  "  The  angel  of  the  Lord,"  &c. 
"  He  will  give  his  angels  charge,"  &c. 
"  Are  they  not  all  ministering  spirits,"  &c. 
It  is  also  written,  "  Who  maketh  his  angels 
spirits,  and  his  ministers  a  flame  of  fire." 
These  were  often  employed  to  serve  the 
patriarchs — to  instruct,  counsel,  and  deliver 
the  prophets  ;  they  were  now  the  body- 
guard of  Elisha  ;  they  are  often  the  watch- 
ers, keepers,  and  deliverers  of  the  saints. 
This  is  a  cheering  consideration,  when  we 
reflect  on  the  presence  of  the  evil  malignant 
spirits,  that  however  terrible,  j^et  around 
our  path  "  there  are  horses  of  fire,  and 
chariots  of  fire."     But  we  observe, 

IV.  Gracious  assistance  is  essential 

TO  our  receiving  COMFORT  AND  ENCOURAGE- 
MENT FROBI  THE  DEFENCE  GoD  HAS  APPOINT- 
ED. The  servant  saw  the  foe,  but  not  the 
guardian  host.  A  striking  exhibition  of 
the  influence  of  fear  and  unbelief  We 
fear  and  tremble  when  the  eye  of  faith  is 


closed  ;  but  we  exclaim  by  faith  as  Elisha 
did,  "  Fear  not ;  for  they  that  be  with  us," 
&c.  Now  to  realize  this,  and  have  confi- 
dence from  it, 

1 .  God  has  given  us  his  word.  He  has 
filled  it  with  declarations  of  love  and  mer- 
cy ;  full  of  promises,  &c.  ;  and  we  must 
open  our  eyes  and  believe  these,  if  we  would 
have  spiritual  consolation.  A  believing 
view  of  the  scriptures  will  enable  us  to  ex- 
claim, "  They  that  be  with  us,"  &c.  He 
has, 

2.  Promised  us  his  Holy  Spirit.  By  the 
Spirit  we  shall  be  instructed  in  the  warfare, 
&c.  Equipped  for  the  conflict.  It  is  thus 
written,  "  When  the  enemy  shall  come," 
&c.  Now  this  must  be  believed  and  per- 
sonally realized,  and  then  we  shall  exclaim, 
"  They  that  be  with  us,"  &c.     He  has, 

3.  Given  us  striking  examples  of  deliver- 
ing goodness.  Look  at  Jacob  fearing  the 
wrath  of  Esau — look  at  the  Israelites  in 
the  wilderness — look  at  David  exposed  to 
the  envy  of  Saul — look  at  Daniel,  &.c. — 
look  at  Peter  in  prison,  &c.  What  do  these 
things  teach,  but  the  same  truth,  "  They 
that  be  with  us,"  &c. 

APPLICATION. 

1.  The  Christian  life  is  a  warfare. 

2.  God  is  the  strong  tower  and  refuge  of 
his  saints. 

3.  Faith  in  him  will  render  us  invincible. 


DAVID'S  DISTRESS  AND  CONSOLA- 
TION. 

"  And  David  was  greatly  distressed  ;  for  the 
people  spake  of  stoning  him,  because  the  soul  of 
all  the  people  was  grieved,  every  man  for  his  sons 
and  for  his  daughters  :  but  David  encouraged  him- 
self  in  the  Lord  his  God." — 1  Samuel  xxx.  6. 

In  reading  the  text,  a  variety  of  scripture 
passages  are  forced  upon  our  remembrance: 
"  Man  that  is  born  of  a  woman,"  &c. 
"  Many  are  the  afllictions  of  the  righteous," 
&c.  "  It  is  through  much  tribulation," 
&c.  Many  of  David's  psalms  come  to  us 
bedewed  with  the  tears  which  were  shed 
when  they  were  composed.  The  history 
of  our  text  shall  be  the  introduction.  At  a 
time  of  difficulty,  David  fled  into  the  land 
of  the  Philistines,  and  dwelt  with  Achish, 
king  of  Gath  ;  the  king  gave  David  Ziklag 
for  his  abode  ;  a  war  broke  out  between 
the  Israelites  and  the  Philistines,  and  Achish 


DAVID'S  DISTRESS  AND  CONSOLATION. 


327 


sought  David  to  aid  him  in  the  warfare. 
Here  were  two  extreme  difficulties :  he 
must  fight  for  his  benefactor,  and  against 
his  country — or  for  his  country,  and  against 
his  benefactor.  In  either  case,  gratitude 
or  piety  would  have  been  sacrificed.  The 
lords  of  the  Philistines,  however,  jealous 
of  him,  refused  him  as  their  ally  ;  there- 
fore, he  returned  back.  But  mark  the 
scene  he  beheld,  when  he  reached  his  resi- 
dence, verse  1,  &c.     Let  us  consider, 

I.  David's  great  distress. 

II.  The  nature  and  source  of  his  en- 
couragement. 

I.  David's  great  distress.  Look  at 
several  particulars  : — 

1.  It  icas  a  severe  domestic  calamity. 
Their  city  burnt — property  perishing — but 
chiefly  the  captivity  of  their  wives  and 
children,  taken  by  a  rude,  violent,  lawless 
soldiery  ;  exposed  to  suffering,  violation — 
probably  death.  The  absence  of  our  friends 
is  often  a  sore  trial ;  their  afflictions  ex- 
ceedingly painful  ;  their  death  one  of  the 
severest  strokes  of  providence  ;  but,  I  ask, 
would  not  death  be  preferred  to  such  a  cap- 
tivity as  we  have  described  ?  How  ex- 
posed we  are  to  relative  afflictions  !  In 
proportion  to  the  extent  of  that  relationship, 
they  are  so  many  channels  of  grief;  in 
proportion  to  our  tenderest  regards  there  is 
the  possibility  of  the  greater  anguish  and 
deeper  sorrow.  The  loss  of  a  Joseph — of  a 
Rachel — of  a  friend  like  Jonathan — of  an 
only  son,  &c. — of  a  beloved  brother  ;  but 
here,  by  one  fell  swoop  of  adversity,  their 
wives,  and  their  sons,  and  their  daughters, 
were  seized  by  an  ungodly  and  excited 
army. 

2.  It  was  a  sudden  and  an  unexpected 
calamity.  Sometimes  we  have  premoni- 
tions and  signs  of  coming  sorrow  ;  then 
there  is  time  to  prepare,  to  anticipate,  and 
to  fortify  the  mind  by  serious  and  pious 
contemplation  ;  but  this  was  sudden  and 
unexpected.  He  was  returning  to  his  home, 
and  expecting  to  find  his  habitation  in 
peace  ;  expecting  a  hearty  welcome,  a  kind 
reception  ;  especially  to  enjoy  the  sweet 
and  tender  reciprocation  of  domestic  affec- 
tion. But,  alas !  how  blighted  were  his 
hopes — how  sorrowful  his  countenance — 
how  overwhelmed  his  spirit.  A  city  in 
ashes — dwellings  in  ruin — beloved  friends 
borne  into  captivity.  What  could  exceed 
the    shock  ?  what   embitter   such  a  cup  ? 


what  deepen  such  a  trial  ?  You  do  not 
wonder  at  David's  distress.  View  him  as 
a  man — as  a  husband— as  a  father — as  a 
child  of  God.  Ilis  distress  was  natural,  in 
accordance  with  true  piety,  and  with  the 
most  generous  feelings  of  kindness  and  be- 
nevolence.     Hence  observe, 

3.  The  immediate  effect  of  this  calamity  ; 
verse  4.  Their  grief  was  loud  ;  it  vented 
itself  in  wailings,  &c.  ;  it  flowed  in  tears  ; 
it  exhausted  the  physical  strength  ;  they 
could  weep  no  more.  Ah  !  cries  and  tears 
are  the  resource  of  nature,  which,  if  block- 
ed up,  would  often  produce  the  sullenness 
of  deep  melancholy,  the  ravings  of  phrensy, 
or  the  instant  disembodiment  of  the  spirit. 
Tears,  and  cries,  and  groans,  are  the  natu- 
ral results  of  sorrow,  affliction,  and  dis- 
tress. Happy  when  it  does  not  become  the 
sorrow  that  worketh  death.  We  turn  from 
the  distress, 

II.    To  THE  NATURE    AND    SOURCE    OF  HIS 

ENCOURAGEMENT.     Observe, 

1.  The  great  object  of  his  encouragement 
and  comfort.  God  ;  the  Lord  God  ;  the 
ruling  Jehovah  of  the  universe.  He  went 
at  once  to  the  Great  Supreme.  A  link  in 
the  chain  of  providence  seemed  to  burn  with 
calamity.  He  went  upward  to  the  Being 
in  whose  hand  was  the  whole  chain.  To 
whom  could  he  so  well  refer  as  to  the  God 
whose  presence  is  everywhere  —  whose 
eyes  observe  all — whose  power  is  above  all 
— whose  righteousness  regulates  all — and 
whose  resources  include  all  things  in  the 
immaterial  or  material  parts  of  the  uni- 
verse ?     But  observe, 

2.  The  interest  he  personally  had  in  that 
great  object.  One  word  here  of  infinite 
value.  "  His  God."  See  you  not  the  dif- 
ference between  the  God,  or  their  God,  and 
my  God.  Look  at  the  beautiful  address,. 
Psalm  Ixiii.  1  : — 

"  The  God  that  rules  on  high, 

And  thunders  when  he  please  ; 

That  rides  upon  the  stormy  sky. 
And  manages  the  seas  : 

This  awful  God  is  ours, 

Our  Father,  and  our  Love,"  &c. 

3.  The  grounds  of  his  encouragement  and' 
confidence  in  God.     I  need  not  say  more  of 
the  perfections  of  God,  or  his  relationship, 
&c.  ;  but  we  may  add  to  these, 

(1.)  His  government.  He  knew  that  all 
things  and  events  were  under  God's  con- 
trol, and  that  he  was  a  wise,  just,  and  good 
God.     '•' Though  clouds,"  (fee.  ;  though  ob- 


m^ 


SKETCHES  OF  SERMONS. 


scure,  or  dark,  &;c.,  yet  always  right.  Ho 
knew  that  none  could  seize  the  reins,  or 
prevent  the  rule  of  Jehovah,  or  defeat  his 
designs. 

(2.)  His  especial  and  particular  provi- 
dence. That  this  government  especially 
had  respect  to  the  righteous.  If  he  cared 
for  the  grass,  &c. — for  the  lions — for  the 
ravens — and  for  sparrows,  then  still  more 
so  for  his  people — "  The  very  hairs  of  their 
head,"  &c.  "  The  Father  knoweth  that  ye 
have  need,"  &c.  Objects  of  especial  love, 
and  divine  delight. 

(3.)  In  Ms  gracious  declarations.  Look 
at  the  figures  he  has  chosen.  Walls  of 
Jerusalem  ;  shield  ;  tower  ;  refuge  ;  pa- 
vilion, &c.  Father's  paternal  care  ;  moth- 
er's tender  love ;  an  unchanging  friend, 
&c. 

(4.)  In  his  great  and  precious  promises . 
None  of  these  speak  of  exemption  from 
trouble,  but  support  in  it — deliverance  from 
it — sanctification  of  it — happy  influence, 
and  glorious  issue  out  of  it. 

(5.)  In  his  past  experience  of  God's  love. 
God  had  done  great  things  for  him.  Read 
the  preceding  portions  of  his  history  ;  the 
events  of  his  life.  He  is  now  called  to  re- 
view this,  and  then  he  encouraged  himself 
in  the  Lord,  &c. 

APPLICATION. 

1.  We  may  have  distresses  similar  to 
David's.  Why  and  wherefore,  if  it  be  the 
will  of  God,  should  we  be  exempt? 

2.  We  may  have  David's  consolations. 
David's  hopes  were  not  blighted.  He 
sought  to  know  the  will  of  God  ;  he  adopted 
means,  and  regained  his  family  and  his 
friends.     Thei'efore, 

3.  There  is  never  any  need  for  despair. 

4.  How  wretched  they  who  have  deep 
trials,  and  no  religion  f 


DAVID  AND  HIS  HOST  IN  THE  CAVE 
OF  ADULLAM. 

"  And  every  one  that  was  in  distress,  and  every 
one  that  was  in  debt,  and  every  one  that  was  dis- 
contented, gathered  themselves  unto  him  ;  and  he 
became  a  captain  over  them." — 1  Samuel  xxii.  2. 

Our  text  relates  to  a  literal  incident  in 

the  life  of  David.     From  fear  of  Saul,  he 

had  taken  refuge  in  the  cave  of  Adullam, 

and  here  he  was  joined  by  those  of  his  own 

'  family,  and:  his  father's  house.     Here,  too. 


he  collected  together  a  small  army,  airid 
our  text  describes  the  character  of  those 
who  fled  to  his  standard,  "  And  every  one 
that  was  in  distress,"  &c.  We  design  to 
apply  the  subject,  by  way  of  accommoda- 
tion, to  one  greater  than  David,  even  to 
David's  Lord,  and  to  those  who  became 
soldiers  under  the  Captain  of  Salvation. 
Notice, 

L  The  description  of  those  who  gath- 
ered THEMSELVES  UNTO  DaVID.       And, 

n.  What  he  became  unto  them. 

L  The  description  of  those  who  gath- 
ered themselves  unto  David.  "  And 
every  one,"  &c.  Now,  this  description 
will  particularly  apply  to  those  ■who,  sensi- 
ble of  their  misery,  come  to  Jesus  Christ 
for  life  and  salvation.  We  apply  the  pas- 
sage to  the  awakened  conscious  sinner, 
who  is  bowed  down  by  penitency  at  the 
foot  of  the  cross.  Observe,  they  were  such, 

1.  As  were  in  distress.  There  is  such 
a  thing  as  worldly  distress,  and  worldly 
sorrow  ;  these  often  work  death — drive  to 
distraction — involve  in  ruin.  There  is  dis- 
tress arising  from  bereavements,  &c. — 
Thus  David,  "  I  am  distressed  for  thee,  my 
brother  Jonathan,"  &c.  ;  Rachel  weeping, 
&c.  Distress  arising  from  bodily  afflic- 
tion :  wearisome  days,  sleepless  nights,  &c., 
severe  pain,  &c.  ;  but  the  distress  of  the 
penitent  arises  from  none  of  these  sources. 
It  is  distress  of  soul  for  sin  ;  distress,  like 
the  psalmist's,  when  he  discovered  himself 
in  the  horrible  pit,  &c.  ;  like  the  publi- 
can's;  like  the  prodigal's,  "  I  have  sinned 
against  heaven,"  &c. ;  godly  sorrow  for 
sin,  &c.     Observe, 

2.  They  were  such  as  were  in  deht.  Or, 
as  it  may  read,  every  one  that  had  a  cred- 
itor. Now,  every  sinner  is  a  debtor  to  the 
justice  of  God.  We  were  bound  to  serve 
and  obey,  and  we  have  all  trespassed. 
From  the  goodness  of  God,  we  have  re- 
ceived unnumbered  blessings,  and  have  not 
returned,  &c.  ;  the  mercy  and  forbearance 
of  God,  we  have  not  improved,  &c.  Our 
debt  is  great,  immense,  overwhelming,  what 
we  can  never  pay.     Observe, 

3.  They  were  discontented.  In  the  mar- 
gin we  have  a  better  rendering,  "  Bitter  of 
soul."  This  would  arise  from  their  re- 
flecting on  their  debt  and  distress.  Were 
destitute  of  enjoyment;  almost  overwhelm- 
ed ;  anxious  for  deliverance ;  in  a  state  of 
desperation.     Now,  the  awakened  sinner 


MEPHIBOSHETH. 


329 


feels  thus.  He  is  bitter  of  spirit ;  his  heart 
is  sad  ;  his  condition  deplorable  ;  darkness 
surrounds  him  ;  he  is  filled  with  anxiety, 
"  What  shall  I  do  to  be  saved?"  &c.,  wea- 
ry and  heavy  laden,  he  intensely  longs  for 
rest ;  he  groans  for  freedom,  &;c.  Now, 
it  is  said  that  they  gathered  themselves  to 
David. 

(1.)  They  had  evidently  heard  of  him, 
and  where  he  was ;  so  have  those  who  are 
awakened,  &c.  You  have  read  of  Christ, 
and  heard  of  Christ,  and  the  tidings  have 
been  such  as  to  interest  you. 

(2.)  They  know  their  condition  could 
not  be  worse.  Now  this  is  generally  felt 
by  those  who  seek  the  Lord  ;  they  are  per- 
ishing of  hunger  ;  a  change  must  be  rather 
favorable  than  otherwise. 

(3.)  They  therefore  hoped,  and  gathered 
themselves  unto  him ;  they  ventured,  and 
came  to  him  ;  they  had  thought,  reflected, 
considered,  resolved,  and  now  they  act. 
So  it  is  with  the  anxious  soul  ;  prayer  is 
poured  out,  hope  is  cherished,  faith  exer- 
cised ;  the  hand  is  stretched  out,  and  laid 
on  the  head  of  the  sacrifice  : — 

"  'Tis  just  the  sentence  should  take  place  ; 
'Tis  just ;  but,  oh  !  thy  Son  hath  died." 

(4.)  Observe  the  subjection  which  is 
expressed,  "  They  gathered  themselves  unto 
him,"  that  he  might  be  "  over  them." 
Were  subject  to  him.  It  is  thus  only  we 
can  come  acceptably  to  Jesus  ;  it  is  thus 
only  Christ  will  receive  us.  We  must  be 
under  his  authority  and  laws.  As  the  dis- 
ciple is  under  his  teacher ;  as  the  subject 
is  under  the  sovereign  ;  as  the  patient  is 
under  the  physician  ;  as  the  child  is  under 
the  parent,  we  must  yield  ourselves  to  the 
Lord,  &c.     Notice, 

n.  What  he  became  unto  them.  "  He 
became  a  captain  over  them."  That  is, 
their  head,  leader,  and  commander ;  he 
undertook  their  cause.  All  the  ideas  in- 
cluded in  the  similitude  of  captain,  are 
amply  sufficient  for  a  discourse ;  we  shall, 
therefore,  notice  the  happy  results  arising 
from  gathering  ourselves  under  Christ,  and 
Christ  becoming  a  Captain  over  us. 

1.  He  delivers  from  distress.  The  wea- 
ry and  heavy-laden  find  rest ;  the  prodigal 
finds  a  home  ;  the  traveller,  a  refuge  ;  the 
friendless,  a  friend  ;  the  poor,  the  bread  of 
life. 

2.  He  discharges  our  debt.  Insolvent ; 
nothing  to  pay  ;  owing  more  than  ten  thou- 1 

42 


sand  talents ;  yet  when  we  come  to  hinn 
trembling  for  the  consequences,  he  says, 
"  Be  of  good  cheer,  thy  sins  are  forgiven 
thee."  He  frankly  forgives  all  ;  he  is  ex- 
alted a  Prince  and  a  Saviour,  &c. 

3.  He  gives  true  content,  ■peace  of  soul. 
He  takes  away  the  cup  of  bitterness ;  he 
takes  away  the  gall  and  the  wormwood ; 
he  takes  the  restlessness  and  anxiety  away, 
and  says,  "  Peace  I  give  unto  thee,  my 
peace  I  leave  with  thee,"  &c.  He  im- 
plants that  kingdom  in  the  heart,  which  is 
not  meat  and  drink,  but  righteousness,  joy, 
&;c.  Let  us  inquire.  Have  you  gathered 
yourselves  to  Christ  ? 

1.  Some  of  you  have.  Then  our  subject 
is  one  of  happy  experience.  Cleave  to 
Christ ;  honor  and  extol  him. 

2.  Some  of  you  are  doing  so.  Be  deter- 
mined ;  be  prompt ;  venture  on  him,  &c. 

3.  Some  have  not  decided.  Unto  whom 
will  you  go  ?  or  how  will  you  bear  the  dis- 
tress, the  debt,  the  bitter  spirit?  Oh  !  think, 
consider,  repent,  &c.,  and  do  it  now. 


MEPHIBOSHETH. 

"  And  the  king  said,  Is  there  not  yet  any  of 
the  house  of  Saul,  that  I  may  show  the  kindness 
of  God  unto  him  ?  And  Ziba  said  unto  the  king, 
Jonathan  hath  yet  a  son,  which  is  lame  on  his 
feet." — 2  Samuel  ix.  3. 

Nothing  is  more  calculated  to  give  us 
just  views  of  the  things  of  time,  than  seri. 
ously  contemplating  the  movements  of  the 
providence  of  God.  Just  views  of  divine 
providence  would  make  us  sober,  serious, 
prayerful,  and  contented.  We  often  live 
for  years  without  at  all  thinking  of  the  way 
in  which  the  Lord  our  God  hath  led  us. 
This  is  both  unwise  and  unprofitable.  The 
word  of  God  contains  many  striking  exhi- 
bitions  of  the  wonders  of  providence,  both 
in  the  history  of  nations  and  individuals. 
The  history  of  the  people  of  Israel  is  one 
vast  chain  of  connected  wonders.  Their 
formation,  their  rise,  their  glory,  their  de- 
cline, their  dispersion,  and  yet  their  pre- 
servation, furnish  ample  materials  for  me- 
ditation and  astonishment.  How  interesting 
in  this  respect  is  the  history  of  David  ! 
What  a  life  of  joy  and  s  )rrow,  honor  and 
humiliation,  good  and  (  vil !  In  his  life 
there  are  some  of  the  finest  displays  of  real 
goodness  and  tender  feeling  the  word  of  God 


330 


SKETCHES  OF  SERMONS. 


contains.  An  instance  of  this  sort  is  con- 
tained in  the  narrative  connected  with  the 
text.  Let  us  glance  at  the  more  prominent 
things  which  it  contains. 

I.  Observe  the  mutability  of  worldly 
GREATNESS.  About  thirt}'-four  years  be- 
fore this,  you  will  witness  the  appointment 
of  Saul  as  the  first  king  of  Israel.  Many 
things  of  the  most  flattering  kind  connected 
with  him.  His  majestic  appearance ;  his 
sacred  anointing;  his  possession  of  another 
spirit  from  God.  He  had  a  rich  kingdom, 
a  powerful  army,  and  a  numerous  family; 
but  what  changes  have  transpired  !  He 
apostatizes  from  God  ;  he  becomes  a  curse 
to  the  people  ;  his  life  is  laden  with  trouble, 
his  heart  tortured  with  envy,  until  he  be- 
comes the  victim  of  despondency,  and  final- 
ly, he  expires  by  his  own  hand  ;  his  nu- 
merous family  are  scattered  ;  and  in  a  few 
years  only  one  individual  of  the  royal  race 
of  Saul  is  to  be  found.  Let  it  teach  us 
the  evanescence  of  earthly  things ;  how 
uncertain  is  worldly  glory  and  grandeur  ! 

IL  Observe  the  efficiency  of  the  fa- 
vor AND  BLESSING  OF  GoD.  And  liere  we 
must  contrast  David  with  Saul  ;  and  if  you 
look  back  to  his  history,  you  find  him  dwell- 
ing with  his  father  in  rural  life — a  shep- 
herd ;  but  God  brings  him  out  of  obscurity 
— gives  him  a  noble  spirit — introduces  him 
to  the  court  as  he  who  had  slain  the  impi- 
ous Goliath.  The  same  care  follows  his 
.steps,  delivers  his  life  often  from  jeopardy, 
and  finally  places  him  on  the  throne  of  Is- 
rael. Who  does  not  see  the  providence  of 
God  in  all  this  ?  It  could  not  have  been, 
had  not  God  been  with  him.  "  God's  bless- 
ing maketh  rich,"  &c. ;  his  favor  is  better 
than  life.     Observe, 

III.  The  exhibition  of  a  truly  magna- 
nimous SPIRIT  IN  David  towards  the 
house  of  his  bitterest  enemy.  "  Is  there 
any  yet  ?"  &c.  For  what  purpose  ?  That 
I  may  erase  them  from  the  earth  ?  that  1 
may  sit  secure  on  my  throne  ?  that  I  may 
revenge  the  unrelenting  malignity  of  Saul, 
their  father  ?  Oh,  no ;  but  that  I  may 
show  him  kindness.  This  is  true  magna- 
nimity, real  greatness.  It  has  been  said, 
to  do  good  to  those  who  love  us  is  natural  ; 
to  do  evil  to  those  who  do  us  good  is  devil, 
ish  ;  but  to  do  good  to  those  who  do  us  evil  is 
godlike.  It  is  imitating  Him  who  "  causeth 
his  sun  to  shine,''  &c.  ;  it  is  imitating  the 
blessed  Redeemer,  who  died  for  his  enemies, 
and  who  ernplojed  his  dying  breath  in  pray- 


ing for  his  murderers,  "  Father,  forgive 
them,"  &c.  Oh  !  how  hard  a  lesson,  but 
how  necessary !  "  Love  your  enemies,"  &c. 
"  Bless  them  that  curse,"  &c.  "  For,  if 
ye  forgive  not,"  &c. 

IV.  We  see  a  striking  instance  of 
genuine  and  disinterested  friendship. 
Friendship  is  the  affection  of  kindred  hearts 
and  minds.  It  never  existed  in  greater  pu- 
rity and  ardor  than  between  David  and 
J-onathan.  Who  can  read  the  odo  com- 
posed by  David  on  Jonathan's  death,  and 
not  be  affected :  "  How  are  the  mighty 
fallen  in  the  midst  of  the  battle  !  Oh,  Jon- 
athan  !  thou  wast  slain  in  thine  high  places. 
I  am  distressed  for  thee,  my  brother  Jona- 
than ;  very  pleasant  hast  thou  been  unto 
me  :  thy  love  to  me  was  wonderful,  passing 
the  love  of  women,"  2  Sam.  i.  25,  27. 
Now,  this  friendship  did  not  die  with  Jona- 
than ;  see  verse  1.  And  here  the  son  of 
Jonathan  is  brought  under  the  monarch's 
notice,  &c.  This  reminds  us  of  the  deal- 
ings of  God  with  sinners.  God  is  gracious- 
ly  disposed  to  us  through  the  merit  of  Jesus. 
It  is  the  language  of  divine  benevolence, 
&c.  ;  it  reminds  us  of  what  Christ  expects 
from  us.  We  profess  to  be  his  friends.  If 
so,  what  would  we  not  do  for  Christ  ?  How 
we  would  honor  him,  clothe  him,  entertain 
him,  &c.  This  we  cannot  do  ;  but  we  have 
his  friends  all  around  us — his  children  ;  and 
he  says,  "  Whosoever  giveth  a  cup  of  cold 
water,"  &c.     "  As  much  as  ye  doit,"&c. 

V.  We  see  a  remarkable  interposition 
OF  Providence  on  behalf  of  the  father- 
less AND  afflicted.  In  the  first  instance, 
God  had  provided  this  afflicted  child  with  a 
friend  in  Machir,  verse  4  ;  and  now  he  is 
received  into  the  palace  of  David. 

APPLICATION. 

Observe, 

1.  The  reward  of  pious  benevolence  to  the 
seed  of  ike  godly.  Jonathan  had  been  Da- 
vid's friend  in  the  day  of  adversity,  and 
God  blesses  and  befriends  Jonathan's  son 
through  the  medium  of  the  same  David. 
God  will  not  forget  pious  benevolence  and 
liberality. 

2.  The  advantage  of  pious  ancestors. 
There  was  nothing  in  Mephibosheth  to  call 
for  all  this  ;  but  there  was  in  his  father 
Jonathan.  Who  can  tell  what  blessings 
we  inherit  through  the  influence  of  our  god- 
ly predecessors?  see  Psalm  ciii.  17;  Prov. 
xiii.  22. 


DAVID  AND  HIS  FAMILY. 


331 


3.  We  are  reminded  of  the  rich  provision 
of  the  gospel  for  the  humble,  penitent  sinner  ; 
verse  7,  to  the  end.  A  sense  of  un  worthi- 
ness, and  a  believing  reception  of  the  mes- 
sage of  grace,  will  ensure  to  us  all  the 
blessings  of  life  and  salvation. 


DAVID  AND  HIS  FAMILY. 

\    SKETCH    FOR     HEADS    OF    FAMILIES. 

"  And  David  returned  to  bless  his  household."—- 
8  Samuel  vi.  20. 

Our  subject  is  to  heads  of  families  a 
subject  of  great  importance  on  very  many 
accounts.  The  family  is  composed  of  dis- 
tinct individuals,  each  having  their  own 
responsibility — parents,  children,  servants, 
masters,  &c.  The  family  (I  mean  the 
Christian  family)  is  connected  with  the 
church  of  Jesus  Christ — indeed  ought  to  be 
a  church  in  miniature.  The  family  is  also 
connected  with  the  world  ;  and  the  influ- 
ence of  every  family  is  for  the  good  or  evil 
of  mankind  in  general.  True  religion 
qualifies  man  for  every  sphere.  It  makes 
him  first  a  good  man  ;  then  a  good  relative 
character ;  a  good  citizen  ;  and  a  blessing 
to  the  world.  The  e.xample  in  the  text  is 
one  of  very  great  interest  in  reference  to 
our  subject.  David  had  been  very  piously 
and  actively  engaged  during  the  day ;  he 
had  brought  the  ark  of  the  Lord  into  the 
city  of  David  ;  he  had  been  filled  with  the 
spirit  of  holy  joy  and  exultation  ;  and  then 
he  concludes  the  whole  by  returning  to 
bless  his  household.     We  inquire,  then, 

I.  In  what  we  may  bless  our  house- 
hold. We  cannot  bless  the  members  of 
our  families  with  saving  grace  ;  we  cannot 
convince,  convert,  or  sanctify  them  ;  but 
we  can  use  those  means  which  under  God 
are  most  likely  to  be  efficient  in  obtaining 
these  all-important  results. 

1 .  We  must  establish  family  order  and 
discipline.  And  nothing  can  be  really  well 
done  without  these.  The  merchant  adopts 
a  system  of  order ;  the  student  the  same. 
The  gardener  does  not  throw  his  seeds  at 
random,  or  leave  his  ground  open  and  ex- 
posed, without  fence,  &c.  Every  family 
should  be  regulated  by  the  laws  of  order, 
and  be  under  wise  arrangement ;  each 
should  know  their  place,  and  keep  it.  In 
some  families,  children  rule ;  in  others, 
servants ;  and  in  many,  there  is  no  rule  at 


all.  To  extract  comfort  from  such  dwell- 
ings would  be  a  miracle  indeed  ;  besides,  it 
is  the  greatest  mischief  to  the  individuals 
themselves.  They  become  spoiled  and 
ruined,  unfit  for  society,  and  often  pests  to 
the  world.  Not  much  good  can  be  done 
without  order,  and  to  this,  discipline  must 
be  added.  Tempers,  dispositions,  and  ac- 
tions must  be  brought  under  restraint,  and, 
if  needs  be,  punished.  How  many  are  ru- 
ined through  indulgence  !  I  do  not  plead 
for  the  instant  use  of  physical  correction, 
but  for  the  due  use  of  authority,  and  pa- 
rental restraint.  Eli's  sin  was,  "  his  sons 
made  themselves  vile,  and  he  restrained 
them  not." 

2.  We  must  set  up  domestic  icorship,  and 
regularly  maintain  it.  God  has  declared 
that  his  curse  rests  on  the  families  who  call 
not  on  his  name.  Joshua  said,  "  As  for 
me,"  &c.  So  "  David  returned,"  &c. 
Family  worship  should  include  reading  the 
scriptures,  prayer,  and  praise ;  it  should 
be  regular  ;  should  include  the  whole  fam- 
ily ;  be  simple,  and  short.  Singing  will 
generally  make  it  attractive  to  the  younger 
branches. 

3.  We  must  exhibit  before  our  families 
the  spirit  and  practice  of  the  gospel.  Noth- 
ing will  give  a  more  utter  distaste  to  reli- 
gion, than  direct  contradiction  between  our 
profession  and  lives.  Proud  followers  of 
an  humble  Saviour!  passionate,  covetous, 
unjust,  want  of  truth  and  fidelity.  Our 
example  must  lead  the  way  ;  we  must  take 
them  with  us,  &c. 

4.  We  must  present  for  our  families  ear- 
nest and  affectionate  prayer.  Seek  God's 
blessing  to  succeed  our  labors.  Surely 
we  shall  feel  it  both  a  duty  and  delight  to 
pray  fervently  for  our  households.  If  we 
are  called  to  pray  for  all  men,  how  much 
more  for  our  own  families ! 

5.  We  must  provide  for  our  own  families 
the  means  of  religious  instruction  and  public 
worship.  We  must  lead  them  to  the  house 
of  God  ;  instil  into  them  habits  of  reverence 
for  divine  things  ;  ascertain  that  they  know 
the  essentials  ;  converse  with  them  ;  place 
religious  books  within  their  reach,  &c.  Let 
us  notice, 

II.  Some  things  essential  to  the  dis- 
charge OF  these  duties. 

1.  There  must  be  unanimity  in  the  heads 
of  families.  Not  two  heads  ;  not  one  cor- 
recting, and  the  other  indulging.  Father 
and  mother  must  act  in  unison,  both  having 


332 


SKETCHES  OF  SERMONS. 


the  same  object.  Children  must  not  be 
trained  to  fear  one  and  love  the  other.  How 
many  have  been  ruined  thus ! 

2.  We  must  possess  much  wisdom  and 
self-control.  Time,  place,  and  circum- 
stances, all  to  be  considered.  Provoke  not 
your  children.  Masters  must  not  be  over- 
bearing, &c.  If  we  are  violent  and  un- 
reasonable, our  families  will  dread  and  dis- 
like us. 

3.  We  7nust  seek  the  assistance  of  God's 
grace.  Our  work  is  difficult  and  arduous, 
and  we  are  short-sighted,  feeble,  &;c.  God 
alone,  the  head  of  all  families,  can  well 
direct  and  qualify.     Observe, 

III.  Several  motives    by    which   this 

COURSE    MAY    BE    ENFORCED. 

1.  We  appeal  to  hu7nan  affection.  Sure- 
ly this  should  include  the  mind  and  soul ; 
the  intellectual  and  deathless  spirit ;  their 
moral  and  their  eternal  condition. 

2.  We  appeal  to  our  responsibility.  This 
is  our  duty.  Who  shall  do  it,  if  we  do  not  ? 
What  will  be  our  reply  at  the  lastdaj'  ? 

3.  We  appeal  to  our  oum  mercies.  God, 
our  heavenly  Father,  how  he  instructs, 
counsels,  and  blesses  us.  So  many  of  us 
owe  much  to  our  earthly  parents. 

4.  We  argue  from  the  advantages  lohich 
may  result.  To  see  our  children  wise,  re- 
spectable, and  pious ;  ornaments  to  the 
world;  members  of  the  church,  &c.  If  it 
fails,  our  conscience  will  not  upbraid  us  ; 
we  may  boldly  face  them  at  the  last  day. 

APPLICATION. 

1.  What  say  you,  Christian  parents  ? 
What  plea  do  you  present  ?  Do  you  ob- 
ject for, 

(1.)  Want  of  time. 

(2.)  Want  of  ability. 

(3.)  AVantofhope.     We  reply, 

2.  Can  time  he  better  spent  ?  God  will 
give  you  ability.     Duty  is  yours. 

3.  We  shall  meet  our  families  at  the  last 
day. 


DAVID'S  ADDRESS  TO  SOLOMON. 

A    SKETCH    FOR   THE    YOUNG. 

"  And  thou,  Solomon,  my  son,  know  thou  the 
God  of  thy  fathers,"  &.c. — 1  Chronicles  xxviii.  9. 

This  was  David's  advice  to  Solomon. 
A  monarch's  advice  to  his  successor ;  a 
parent's  advice  to  his  son ;  and  a  godly 
man's  advice  to  his  posterity.     Who  can 


read  it,  and  not  admire  the  sentiments  it 
contains  ?  who  can  meditate  on  it,  and  not 
feel  its  supreme  importance  ?  It  inculcates 
religion,  that  one  thing  needful  ;  it  urges  it 
on  the  attention  of  youth,  when  it  is  so 
eminently  beautiful  and  useful ;  it  enforces 
the  advice  by  a  promise  the  most  interest- 
ing, that  God  will  be  found  of  those  who 
seek  him ;  and  it  concludes  the  lesson  by 
an  admonition  the  most  solemn,  if  we  for- 
sake God  he  will  cast  us  off  forever.  Con- 
sider, my  young  friends, 

I.  The  ADVICE  and  counsel  the  text 
IMPARTS.  This  advice  refers  to  two  things : — 

1.  To  the  knowledge  of  God.  "Know 
thou."     Now,  in  a  knowledge  of  God, 

(1.)  There  must  be  the  admission  of  his 
being.  "  He  that  cometh,"  &c.  The  ex- 
istence of  the  supreme  Creator  and  Ruler 
of  the  universe  is  a  sentiment  almost  uni- 
versally entertained  by  civilized  men  ;  only 
a  very  kvf  who  say  "  There  is  no  God," 
and  they  rather  speak  the  sentiments  of 
their  hearts,  than  the  conclusions  of  their 
minds.  If  you  have  doubts  here,  just  think 
of  the  great  difficulties  which  these  doubts 
create.  A  universe  originally  from  noth- 
ing ;  a  world  without  a  maker  ;  order,  beau- 
ty, arrangement,  all  the  offspring  of  chance. 
I  will  not  dwell  on  this,  satisfied  that  you 
heartily  and  fully  admit  the  existence  of 
one  great  and  blessed  Deity.  In  the  know- 
ledge  of  God, 

(2.)  There  must  he  a  right  apprehension 
of  his  character.  What  is  he  ?  A  Spirit — 
an  eternal,  unchangeable  Spirit ;  a  Spirit 
filling  all  things,  knowing  all  things,  gov- 
erning all  things ;  a  Being  glorious,  al- 
mighty, infinitely  wise,  unboundedly  good, 
yet  righteous  and  pure ;  in  reference  to 
our  world,  a  God  of  mercy  ;  full  of  com- 
passion, &;c. 

(3.)  There  must  be  a  clear  conception  of 
his  will.  What  does  he  hate  ?  Sin.  What 
does  he  love  ?  Holiness.  Go  through  the 
list  of  sins,  and  it  extends  to  all  sin ;  go 
over  the  whole  of  the  graces  and  virtues, 
and  his  love  extends  to  each  and  all.  But 
that  we  may  not  err,  we  have  his  mind  re- 
vealed. He  has  written  his  statutes,  and 
hear  what  a  giant  spirit  says  of  it :  "  All 
scripture,"  &c.  2  Tim.  iii.  16.  An  at- 
tentive regard  to  this  book  is  indispensable 
to  a  true  knowledge  of  God.  In  this 
sublime  mirror  we  behold  him  in  all  his 
glory.  The  true  knowledge  of  God  in- 
cludes. 


DAVID'S  ADDRESS  TO  SOLOMON. 


333 


(4.)  An  experimental  consciousness  of  his 
favor.  To  know  how  we  stand  in  refer- 
ence to  God,  and  God  in  reference  to  us  ; 
to  seek  the  assurance  of  his  love  to  us.  If 
we  have  not  repented  and  sought  mercy, 
nor  believed  in  Christ  Jesus,  then  our  state 
is  that  of  enemies — carnal — under  his  dis- 
pleasure— exposed  to  his  wrath  ;  his  face 
is  set  against  such,  &c.  "  He  is  angry 
with  the  wicked  every  day."  But  to  know 
that  we  have  seen  and  felt  the  evil  of  sin  ; 
loathed,  forsaken,  and  repented  of  it ;  pray- 
ed for,  and  found  pardon  ;  to  have  a  good 
conscience,  one  made  so  by  the  blood  of 
sprinkling  ;  to  enjoy  the  Holy  Spirit,  &c. 
Observe,  this  knowledge  of  God  is  connect- 
ed in  the  text, 

2.  Willi  obedience  to  him.  "  And  serve 
him."  Take  his  yoke  upon  us  ;  engage 
ourselves  to  him,  by  the  consecration  of  all 
we  are  and  have  ;  give  ourselves  to  God  ; 
to  obey  him,  and  hearken  to  his  voice  in 
all  things.     This  service, 

(1.)  Must  be  sincere.  "With  a  perfect 
heart."  That  is,  with  a  whole  heart ;  not 
divided,  not  feignedly,  nor  formally,  but  in 
uprightness,  and  truth,  and  in  reality.  Nei- 
ther must  our  obedience  be  circumscribed 
by  our  opinions,  or  feelings,  but  have  re- 
spect to  all  his  commandments  and  statutes. 
This  service, 

(2.)  Musthe  free  and  voluntary.  "With 
a  willing  mind."  Cheerfully;  with  readi- 
ness and  delight.  The  renewed  man  can 
say,  "  I  delight  to  do  thy  will,  O  God  !" 
The  good  man  delighteth  in  the  law  of  the 
Lord.  That  which  is  not  done  willingly 
has  no  real  virtue  in  it ;  nor  will  God  ac- 
cept the  service  of  terror  or  superstition.  I 
add,  that  this  knowledge  or  service  of  God 
must  be  followed  by, 

3.  A  constant  seeking  of  God.  "  If  thou 
seek  him,"  &;c.  A  good  man  has  often 
occasion  to  seek  God. 

(1.)  He  seeks  his  grace  in  the  exercise 
of  believing  devotion. 

(2.)  He  seeks  his  guidance  through  all 
the  perplexities  of  life. 

(3.)  He  seeks  his  preserving  protection 
from  his  numerous  adversaries. 

(4.)  He  seeks  his  counsel  in  all  his  en- 
gagements ;  acknowledges  him  in  all  his. 
ways,  &c.     And, 

(5.)  He  seeks  fellowship  with  God. 
Enoch,  it  is  said,  "  walked  with  God,"  &c. 
David  said,  "  I  will  walk  before  the  Lord," 
&c.     Observe, 


II.  The  motives  by  which  this  course 

IS  ENFORCED.       The 

1st.  Is  addressed  to  out  hope.  "  He  will 
be  found  of  us."  Now,  this  is  a  great 
scriptural  truth.  God  will  be  found  of  all 
who  seek  him  as  he  has  directed  ;  he  will 
reject  none ;  but  to  the  young  there  is  an 
especial  promise,  "  They  that  seek  me 
early  shall  find  me."  Youthful  piety  is 
peculiarly  acceptable  ;  and  in  finding  God, 
we  find  all  the  soul's  chief  good  and  portion, 
light,  joy,  and  salvation  ;  peace,  rest,  and 
consolation  ;  providential  direction  and 
safety  ;  the  blessings  of  time,  and  glories 
of  eternity.  In  God  is  dignity,  enjoyment, 
riches,  blessedness.  "  All  other  things 
shall  be  added,"  &c.  "  Godliness  is  profit- 
able," &c.     The  other  motive, 

2.  Is  addressed  to  our  fears.  "  But  if 
thou  forsake  him,"  &c.  Live  without  him  ; 
neglect  his  words  and  ordinances,  &c. ;  he 
will  cast  us  off. 

(1.)  He  casts  men  off  from  his  gracious 
restraints  ;  and  how  fearful  they  become  ! 
given  up  to  all  sin  ;  run  headlong  into 
vice,  &;c. ;  given  up  to  a  rebellious  mind. 

(2.)  He  casts  men  off  from  his  providen- 
tial solicitudes  ;  withdraws  his  paternal  re- 
gards ;  allows  them  to  reap  as  they  have 
sown  ;  then  want,  rage,  shame,  reproach, 
disease,  and  often  premature  death,  is  the 
result. 

(3.)  He  casts  the  incorrigible  into  hell. 
"  The  wicked  shall  be  turned  into  hell," 
(Sec.  "  The  wicked  are  driven  away,"  &c. 
Now,  such  are  the  motives.  In  applying 
this  subject, 

1 .  Let  me  suggest  a  few  things  to  those 
young  persons  who  have  obeyed  the  voice  of 
the  text. 

(1.)  Entertain  lowly  views  of  yourselves. 

(2.)  Cherish  the  fear  of  God  daily. 

(3.)  Remember  that  personal,  practical 
godliness  must  be  always  sought.  Cherish  a 
spirit  of  intense  devotion. 

(4.)  Cleave  to  your  Bible,  "  Whereby 
shall  a  young  man  cleanse,"  &c. 

(5.)  Be  watchful  in  an  eminent  degree. 

2.  To  those  toho  are  resolving  to  act  upon 
the  spirit  of  the  text. 

(1.)  Then  carry  out  your  resolutions 
this  very  night.  Go  to  your  chambers,  and 
prostrate  yourselves  before  God. 

(2.)  Avoid  your  evil  companions,  though 
they  may  not  be  profligates,  &c.,  yet  if  they 
are  neglecters  of  religion. 

(3.)" Seek  the  society  of  the  pious,  (8bc. 


334 


SKETCHES  OF  SERMONS. 


*'  He  that  walks  with  wise  men,"  &c.  "  I 
will  be  the  companion  of  them  that  fear 
God,"  &c. 

3.  To  those  who  care  for  none  of  these 
things.  You  have  been  instructed,  admon- 
ished, warned,  invited.  Now,  the  responsi- 
bility is  your  own  ;  to  God  you  must  give 
an  account. 


JEHOVAH  DWELLING  ON  EARTH. 

(a    CHAPEL-OPENING    SKETCH.) 

"  But  will  God  indeed  dwell  on  the  earth  ?" — 
1  Kings  viii.  27. 

The  text  is  connected  with  the  dedication 
of  Solomon's  temple.  The  whole  descrip- 
tion is  solemn,  impressive,  and  magnificent. 
A  moveable  tabernacle  was  now  superseded 
by  one  of  the  most  splendid  erections  on 
which  the  sun  of  heaven  ever  shone.  In 
the  vastness  of  its  dimensions,  in  the  costli- 
ness of  its  materials,  and  in  the  resplendent 
appearance  of  the  whole,  it  so  far  exceeded 
all  previous  erections,  as  to  be  worthy  of 
its  great  design — a  temple  for  the  living  and 
eternal  God.  Three  circumstances  worthy 
of  notice  were  connected  with  its  history  : 
God  himself  was  its  artificer  ;  it  was  erect- 
ed according  to  the  plan  which  Infinite 
Wisdom  directed  ;  it  was  the  result  of  the 
voluntary  free-will  offerings  of  the  Jewish 
nation,  from  Solomon  on  the  throne  to  the 
peasantry  of  the  people  ;  it  was  dedicated 
to  God  by  the  fervent  prayers  and  thanks- 
givings of  the  people,  through  Solomon, 
their  king.  How  truly  grand  and  affecting 
was  that  dedication  !  The  king  takes  the 
lead  in  the  services.  Then  Solomon  assem- 
bled the  elders  of  the  people — the  priests 
and  Levites  in  their  sacerdotal  vestments,  in 
connection  with  the  chief  of  the  men  of  Is- 
rael, form  the  august  and  memorable  convo- 
cation. Solomon  then,  standing  before  the 
altar,  stretches  forth  his  hands,  and  lifting 
his  eyes  towards  heaven,  thus  addresses  the 
infinite  Majesty  of  heaven  and  earth,  verse 
23.  The  text  is  a  kind  of  parenthetical 
exclamation  ;  a  solemn  pause  in  the  midst 
of  his  supplications,  "  But  will  God  ?"  &c. 

I.  Let  us  examine  the  various  terms 

WHICH  the  text  contains. 

II.  Give  a  scriptural  solution  of  the 
question  proposed. 

I.  Let  us  examine  the  various  terms 

OF  WHICH  THE  TEXT  IS  COMPOSED.     The  text 


refers  to  the  divine  Being  dwelling  on  the 
earth. 

1.  Let  the  earth  ie  the  first  subject  of  our 
consideration.  The  earth  is  represented  as 
the  footstool  of  Deity.  It  was  originally 
given  to  the  children  of  men  ;  it  forms  a 
beautiful  part  of  the  divine  dominions,  and 
is  full  of  the  goodness  of  the  Lord  ;  it  bears 
evident  marks  of  the  footsteps  of  Deity  ; 
worthy  of  its  great  Artificer  ;  the  scene  of 
the  divine  wonders  and  glory.  But  through 
the  entrance  of  sin,  it  has  been  spoiled  and 
cursed.  Eden  has  been  converted  into  a 
desert ;  paradise  into  a  howling  wilderness  ; 
now  the  seat  of  Satan  ;  the  usurper  has 
seized  upon  it,  as  though  it  was  his  rightful 
dominion.  It  is  the  Egypt  of  the  hellish 
despot — the  place  of  his  cruel  oppression — 
the  scene  of  crime,  and  darkness,  and  wo  ; 
so  that  the  earth  is  like  one  vast  aceldama, 
or  scene  of  horror  and  blood.  It  is  the  site 
of  avowed  enmity  and  rebellion  against  the 
Most  High,  and  is  in  treasonable  league 
with  the  powers  of  darkness.  Well  may 
we  ask  in  reference  to  it,  "  Will  God  in- 
deed dwell  on  the  earth  ?"  in  a  world  so 
guilty,  so  polluted,  so  vile  ?  Let  us  now 
consider, 

2.  The  glorious  and  blessed  Being  refer- 
red to  in  the  text.  "  Will  God  V  Think 
of  his  magnificent  celestial  dwelling  ;  his 
imperial  exalted  palace  ;  his  sublime 
throne,  exalted  infinitely  above  seraphim 
and  cherubim.  It  is  well  also  to  think 
of  the  extent  of  his  dominions.  Has  he 
not  worlds  upon  worlds,  beyond  number  or 
calculation  ?  Lift  up  your  eyes  on  high. 
Behold  the  vastness  and  grandeur  even  of 
the  solar  system,  compared  with  which  our 
world  is  a  mei'e  speck,  an  atom  !  But  re- 
flect upon  the  starry  worlds  beyond  the  in- 
fluence and  attraction  of  our  sun,  which  are 
most  probably  the  suns  and  centres  of  other 
systems,  scattered  in  the  immensity  of  space, 
unexplored,  and  inexplicable  to  the  inhabi- 
tants of  our  world.  Well  may  we  ask, 
"  Will  God  ?"  &c. 

3.  Noio  consider  the  word  "  dioell."  Will 
he  "  dwell  ?"  We  know  he  will  observe  ; 
his  omniscience  beholds  the  whole  of  it  at 
one  glance,  &c.  Heaven,  and  earth,  and 
hell  are  all  open  before  him,  &c.  He  will 
govern  the  earth,  for  he  ruleth  over  all  ;  his 
dominion  is  a  universal  dominion  ;  he  doeth 
according  to  his  will,  &c. ;  his  presence 
will,  and  must  pervade  all  space.  "Whith- 
er  shall    we    flee,"  &c.      "  But  will   ho 


JEHOVAH  DWELLING  ON  EARTH. 


335 


dwell  ?"  &c.  Make  it  his  residence,  liis 
abode.     Now  lay  the  emphasis  of  the  text, 

4.  Onthe  word  ^'■mdeed."  Really,  mani- 
festly ;  in  some  certain,  peculiar,  especial 
sense.  Shall  its  inhabitants  know  and  dis- 
cern his  dwelling  in  their  midst  ?  Such  are 
the  terms  of  which  the  text  is  composed. 
Well  may  we  pause,  and  linger,  and  adore. 
Well  ought  we  to  pray  that  the  Eternal 
Spirit  would  guide  our  minds  in  pursuing 
the  solemn  and  momentous  investigation  ! 
Where  shall  our  appeal  be  made  ?  To 
the  ancient  oracles  of  paganism  ?  They 
ask,  "  What  God  ?"  &c.  '  In  the  range  of 
paganism  there  are  innumerable  deities, 
greater  and  minor  :  gods  of  the  winds  and 
of  the  waters  ;  of  the  tempest  and  the  calm  ; 
of  the  mountains  and  the  valleys  ;  but  of 
the  great,  living,  and  eternal  God,  they  are 
utterly  ignorant.  We  appeal  to  the  massive 
tomes  of  ancient  philosophy,  and  there  are 
profound  research,  subtle  disquisitions,  &;c., 
innumerable  conjectures;  but  we  close 
these  huge  collections,  satisfied  that  the 
world  by  wisdom  knew  not  God.  We  ask 
the  Deist — the  votary  of  modern  rationalism 
— and,  instead  of  meeting  the  question  with 
due  seriousness,  he  treats  the  subject  as 
visionary,  and  in  place  of  a  reply  worthy 
of  an  intellectual  being,  you  have  the  curled 
lip  of  scorn,  the  sneering  look,  and  the  vapid 
declaration  that  the  great  God  is  too  much 
absorbed  with  his  own  perfections  to  care  at 
all  for  this  earth,  or  its  puerile  inhabitants. 
Let  us,  then, 

II.  Give  a  scriptural  solution  of  the 
QUESTION  PROPOSED.  Our  subject  convin- 
ces us  of  the  necessity  of  a  divine  revela- 
tion ;  and  to  that  revelation,  then,  our  ap- 
peal must  be  made. 

1 .  God  did-  dwell  in  the  midst  of  his  ancient 
Israel.  Not  only  had  they  occasional  au- 
gust manifestations  of  the  divine  glory,  but 
he  appeared  for  them  in  their  redemption 
from  the  Egyptian  yoke ;  guided  and 
guarded,  &c.  ;  "  In  the  pillar,"  &c.  ;  but 
especially  see  this,  Exod.  xxix.  43,  xl.  4. 
So  also,  when  the  temple  was  dedicated,  1 
Kings  viii.  10,  11  ;  so  also  the  Lord  said, 
"  Now  have  I  chosen  and  sanctified  this 
house,  that  my  name  may  be  there  forever, 
and  mine  eyes  and  my  heart  shall  be  there 
continually." 

2.  God  dwelt  on  the  earth,  in  the  glorious 
incarnation  of  his  heloved  Son.  It  was  to 
this  the  apostle  referred,  "  We  beheld  his 
glory,  the  glory,"  &c.     Jesus  thus  taught 


his  disciples,  "  Whoso  hath  seen,"\Sz;c.  To 
this  the  apostle  refers,  "  In  Christ  dwelt  all 
the  fulness,"  &c.  This  is  the  great  mys- 
tery of  godliness,  "  God  manifest  in  the 
flesh,"  &c.  This  was  evidenced  in  his 
teaching,  miracles,  death,  and  resurrection. 
"  He  spake  with  the  power  and  majesty  of 
God."  Diseases  —  sorrows  —  winds  —  the 
dead,  obeyed.  The  devils,  too,  confessed 
and  fled  before  him.  No  wonder,  when  the 
elements  of  nature  obeyed  him,  that  the 
people  exclaimed,  "  What  manner  of  man," 
&c. 

3.  God  dwells  in  his  church,  by  the  pre- 
sence of  his  Spirit.  Deity,  enrobed  in  flesh, 
hath  ascended  on  high,  even  to  the  right 
hand,  &c.  But  according  to  his  promise, 
he  sent  down  the  Divine  Spirit  to  dwell  with 
his  people,  to  the  end  of  the  world,  John  xiv. 
16.  Thus  he  dwelt  miraculously  on  the 
apostles  and  first  disciples,  and  thus  he  now 
dwells  in  his  own  spiritual  church  as  the 
guide,  the  sanctifier,  and  the  comforter  of 
the  saints.  He  it  is  who  constitutes  the  vi- 
tality of  the  kingdom  of  Christ ;  he  perfect- 
ly builds  it  up  ;  he  succeeds  the  efforts  of 
his  servants,  giving  testimony  to  the  word 
of  his  grace,  and  enabling  the  devoutly 
pious  to  worship  God  in  spirit  and  in  truth. 

4.  God  graciously  dwells  in  the  heart  of 
every  believer.  How  overwhelming  that 
stupendous  passage  in  Isaiah  Ixvi.  1,  2. 
How  delightful  the  saying  of  Christ,  "  If  a 
man  love  me,  he  will  keep  my  words,  and 
my  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him," 
&c.  "  Hereby,"  says  John,  "  we  know 
that  we  dwell  in  him,  and  he  in  us,  because 
he  hath  given  us  his  Spirit."  "  Know  ye 
not  that  ye  are  the  temple  of  God,  if  so  be 
God  dwell  in  you  ?" 

5.  God  will  dioell  on  the  earth,  in  the  uni- 
versal dominion  which  he  has  engaged  to  set 
up.  The  earth  is  redeemed,  and  God  has 
sworn  that  truth  and  3'ighteousness  shall 
again  adorn  it,  so  that  it  shall  be  one  gar- 
den to  the  Lord.  "  That  his  knowledge 
shall  cover  the  earth,"  &c.  That  his 
tabernacle  shall  be  among  men,  and  that 
he  will  dwell  among  them  ;  that  one  song 
of  triumph  shall  be  heard  from  the  rising 
to  the  setting  of  the  sun,  "  Hallelujah  !  the 
Lord  God  omnipotent  reigneth  !  Hallelujah! 
for  the  kingdoms  of  this  woiTd,"  &c.  Well 
may  we  exclaim,  "  Blessed  be  the  Lord 
God,  the  God  of  Israel,  who  only  doeth 
wondrous  things,"  &c. 


336 


SKETCHES  OF  SERMONS. 


APPLICATION. 

1.  What  an  exhibition  of  ike  condescen- 
sion and  grace  of  God  !  That  he  should 
hate,  punish,  destroy,  &c.,  would  be  no 
marvel  ;  but  he  loves,  pities,  descends  ; 
makes  the  earth  the  scene  of  mercy,  long- 
suffering,  and  grace. 

2.  How  desirable  that  the  presence  of  God 
should  be  secured  and  enjoyed  in  this  church 
and  congregation.  This  will  be  its  beauty, 
its  exaltation,  its  establishment,  its  prosper- 
ity, and  security.  To  secure  this,  the  cross 
of  Christ  must  be  exalted.  If  Christ  be 
honored,  God  will  honor  you.  Let  Christ 
be  preached,  and  God  will  bless  and  suc- 
ceed. To  secure  this,  the  Spirit  must  be 
constantly  and  fervently  sought.  House  of 
prayer.  He  will  give  the  plenitude  of  spir- 
itual influence  ;  like  the  copious  rain  or 
the  early  dews.  He  will  cause  showers  of 
blessings  to  descend  on  his  chosen  hill. 
But  to  secure  this,  a  peaceful  atmosphere 
must  be  maintained.  He  is  not  the  God  of 
confusion,  but  of  peace.  This  is  his  own 
element.  Here  the  Dove  will  hover  round 
you,  and  over  you,  &c. 

3.  /  ask  another  question.  Will  men 
dwell  with  God  in  heaven  1  The  place — 
heaven  ;  God's  palace,  &c.  Men,  worth- 
less, &c.  Oil !  yes  ;  they  shall  come  from 
the  east,  and  the  west,  &c.  Who  ?  The 
believer  ;  the  faithful  servants  of  Christ. 
Then  forget  not,  but  seek  this  better 
country. 


A  RECOGNITION  OF  PIOUS  VOWS 

"  Thy  vows  are  upon  me,  O  God  !  I  will  render 
praises  unto  thee  ;  for  thou  hast  delivered  my  soul 
from  death  ;  wilt  not  thou  deliver  my  feet  from 
falling,  that  I  may  walk  before  God  in  the  light  of 
the  living  ?" — Psalm  Ivi.  12,  13. 

Much  is  said  in  the  scriptures  of  the  Old 
Testament  on  the  subject  of  vows.  The 
earliest  vow  recorded,  is  that  of  Jacob  in 
connection  with  the  vision  of  Jehovah  at 
Bethel.  "  If  God  be  with  me,  and  will 
keep  me,"  &c.,  Gen.  xxviii.  20.  Hannah 
also  vowed  unto  the  Lord  in  reference  to 
Samuel,  resolving  to  dedicate  the  child  to 
the  Lord  forever,  1  Samuel  i.  21,  22.  All 
of  you  remember  the  rash  vow  of  Jephthah, 
and  its  sequel  of  unhappy  results  in  refer- 
ence to  his  daughter.  It  is  said  that  the 
sailors  of  the  vessel  in  which  Jonah  was 


endeavoring  to  escape,  after  they  had  thrown 
him  into  the  sea,  "  offered  a  sacrifice,  and 
made  vows,"  Jonah  i.  16.  In  several  por- 
tions of  the  Psalms,  the  inspired  and  holy 
man  of  God  refers  to  vows  ;  thus  lie  open- 
eth  one  of  his  beautiful  and  sacred  odes, 
"  Praise  waiteth  for  thee,  oh  God,  in  Zion, 
and  unto  thee  shall  the  vow  be  performed," 
Psalm  Ixv.  1.  Again  he  says,  "So  will  I 
sing  praise  unto  thy  name  forever,  that  I 
may  daily  perform  my  vows,"  Psalm  Ixi. 
8  ;  but  I  confine  the  subject  at  the  present 
to  those  who  have  vowed  allegiance  to  the 
Lord,  and  are  this  evening  intending  to 
ratify  that  vow  by  commemorating  the  love 
of  Jesus  at  his  sacramental  table  ;  to  you 
then  who  are  now  uniting  yourselves  to  the 
people  of  God,  our  subject  will  be  especial- 
ly directed.     We  ask, 

I.  What  the  vows  of  the  believing 

PENITENT    SHOULD    COMPRISE.       Their    VOWS 

should  include, 

1 .  A  resolution  to  forsake  the  service  of 
Satan  and  sin.  To  abandon  and  utterly 
forsake  the  way  of  transgression  and  death. 
To  this  we  are  often  invited,  exhorted,  &c. 
Great  promises  made  to  such.  The  apostle 
refers  to  the  believing  Romans  as  having 
done  so,  Romans  vi.  16,  17. 

2.  A  resolution  to  yield  body,  soul,  and 
spirit  to  God.  The  apostle  says,  "  Yield 
yourselves  to  God" — "  I  beseech  you, 
brethren,"  &;c.,  Romans  xii.  1.  This  is  a 
reasonable  service — a  dignified  service — a 
happy  service  ;  one  which  appeals  to  us 
from  the  cross.  "  Ye  are  not  your  own," 
&c.  Christ  must  have  heart,  tongue,  and 
life. 

3.  To  present  constant  homage,  reverence, 
and  supreme  love  to  God.  God  demands 
this,  and  it  is  our  highest  interest  and  feli- 
city to  yield  it  to  him.  The  loftiest  angels 
do  this — his  greatness,  and  glory,  and  pow- 
er, claim  our  homage  and  reverence — his 
goodness  and  love,  our  supreme  affection. 
God  must  have  the  heart — occupy  the 
throne — sway  the  sceptre. 

4.  To  identify  Christ's  cause  loith  mr 
dearest  interests.  Christ's  cause  must  be 
sacred  to  those  who  love  him.  Apostles 
and  confessors  valued  it  more  than  worldly 
honor,  riches,  ease,  liberty,  or  life.  They 
foiled,  and  suffered,  and  died  for  it ;  now 
it  ought  to  be  as  precious  to  us  ;  and  the 
resolve  of  the  Christian  convert  should  be, 
"  If  I  forget  thee,  Jerusalem,"  &;c.  TJiis 
must  be  continuous,  daily,  &c. 


HISTORY  OF  HEZEKIAH. 


337 


5.  Unfeigned  attachment  to  God's  church 
and  people.  "  Peace  be  within  thy  walls," 
&c.  "  For  my  brethren  and  companions' 
sake,  I  will  now  say,"  &c.  Consecration 
to  God  must  be  followed  by  close  and  con- 
stant union  to  the  followers  of  Christ. 
"  They  that  believed  were  together,"  &c. 
Now,  these  feelings  of  attachment  must 
be  visible,  distinct,  and  manifest ;  we  are 
to  do  good  unto  all  men,  but  "  especially  to 
the  household  of  faith."  Now,  these  vows 
are  to  be  taken,  and  sustained  and  honored 
by  the  exemplification  of  the  principles  they 
involve.     Notice, 

II.  The  spirit  in  which  these  vows 
SHOULD  BE  MADE.  In  the  joyful  spirit  of 
praise.  "  I  will  render  praise  unto  thee," 
&c.     Now  here  he  affirms, 

1.  What  God  had  done  for  him.  "  De- 
livered my  soul  from  death."  The  soul  in 
its  unrenewed  state  is  dead,  "dead  in  tres- 
passes and  sins" — dead  to  God — dead  to 
holiness,  &z.c. — dead  also  judicially  under 
the  righteous  sentence  of  eternal  death  ; 
exposed  to  the  wrath  to  come.  Now  from 
this  death  the  soul  is  delivered — delivered 
meritoriously  by  the  sacrifice  of  Jesus 
Christ — he  came  to  deliver  from  the  wrath 
to  come — delivered  really  by  the  gracious 
and  merciful  influences  of  the  Spirit  of 
God.  When  the  sense  of  guilt  and  con- 
demnation is  taken  away — when  the  Spirit 
testifies  with  our  Spirits  that  we  are  the 
children  of  God,  &;c.  What  a  great  and 
blessed  deliverance  this  is.  Now  for  this 
deliverance, 

2.  He  will  cherish  a  thankful  spirit.  "  I 
will  render  praises,"  &c.  Thus  the  prophet 
breaks  forth,  "  O  Lord,  I  will  praise  thee," 
&c.  Now  these  praises  are  to  include 
thanksgivings  at  all  times,  places,  and  oc- 
casions. "  Praises"  in  the  plural,  so  that 
the  vows  of  God  are  to  be  honored  by  a 
spirit  of  holy,  delightful  praise — a  spirit  of 
cheerfulness  and  joy.  We  cannot  be  too 
ardent,  intent,  and  frequent  in  the  praises 
we  render  to  the  Lord  ;  so  to  praise  God, 
as  never  to  allow  the  least  feeling  of  self- 
righteous  complacency  to  attach  to  our- 
selves.    Notice, 

III.  The  pious  appeal  he  makes  to  God 
IN  reference  to  the  future.  "  Wilt  not 
thou  deliver  my  feet,"  &;c.    He  recognises, 

1.  Perils  in  his  way.     Satan   lays  his 

snares   in   the   pathway  of  the-  Christian. 

There  are  many  worldly  allurements,  &,c. 

Now  we  must  remember  this — not  be  for- 

43 


getful,  or  careless,  or  presumptuous  ;  not 
lean  on  our  own  strength;  many  have  fall- 
en— Noah,  Lot,  David,  Solomon,  Peter, 
&c. 

2.  He  trusts  to  God  for  security.  "Wilt 
not  thou  deliver,"  &c.  Now  in  perplexity, 
seek  counsel  of  your  Christian  friends,  es- 
pecially of  your  minister.  Go  to  your  Bi- 
ble, and  frequently  to  the  closet  of  secret 
devotion  ;  but  after  all  trust  only  in  God's 
delivering  arm.  "  Hold  thou  me  up,"  &c. 
Cherish  a  constant  sense  of  this. 

3.  He  exhibits  the  prevailing  desire  ofhi't 
soul.  "  To  walk  before  God,"  &c.  Al- 
ways to  recognise  God,  to  set  the  Lord  be- 
fore us — to  act  in  all  things,  to  please  and 
glorify  his  name  ;  and  in  this  holy  course 
to  "  walk,"  to  make  constant  advances,  to 
go  "  from  strength  to  strength,"  &c.  "  One 
thing  I  do,  forgetting  the  things  that  are 
behind,"  &e. 

application. 

1.  Perhaps  most  persons  here  liave  been 
vow-makers.  At  one  time  or  another  you 
have  resolvtd  to  give  yourselves  to  God  ; 
perhaps  in  affliction — in  severe  trouble — in 
peril — in  bereavements;  but  in  general, 
how  evanescent  they  have  been !  "  Oh, 
Judah  !  what  shall  I  do  unto  thee  ?"  "  Oh, 
Ephraim  !"  &c.  '^  Unstable  as  water," 
&c. 

2.  There  are  some  here  who  have  votced,. 
and  kept  their  vows.  What  a  mercy  !  Let 
God  be  exalted.  Render  praises,  &;c. 
Especially  you  who  are  for  the  first  time- 
to  be  recognised  as  the  followers  of  Christ. 
Oh,  study  the  text,  pray  over  it,  &c. 

3.  Who  zoi/.l  now  avow  his  resolve  to  give 
himsef  entirely  to  God  ?  Let  this  be  the 
great  crisis — the  eventful  turning  point — 
the  time  when  it  shall  be  said,  "  Behold,  he 
prayelh,"  &c. 


HISTORY    OF    HEZEKIAH. 

NO.  I. HIS  MORAL  CHARACTER. 

"  For  he  clave  to  the  Lord,  and  departed  not 
from  followiii|sr  him,  but  kept  his  cominandments, 
which  the  Lord  commanded  Moses.  And  the 
Lord  was  witli  him  ;  and  he  prospered  whitherso- 
ever lie  went  forth." — 2  Kings  xviii.  G,  7. 

Hezekiah  was  one  of  the  most  pious  king.s 
of  Judah.  He  lived  in  the  fear  of  the  Lord, 
and  was  jealous  for  Jehovah's  glory.    Pre- 


SKETCHES  OF  SERMONS. 


vious  to  his  reign  the  people  had  greatly 
departed  from  the  true  God,  and  sunk  into 
gross  and  wicked  idolatries.  See  former 
chapter,  v.  ix.  11.  Now,  Hezekiah  im- 
mediately set  on  foot  an  entire  reformation. 
It  is  said  of  him,  that  "  he  did  that  which 
was  right  in  the  sight  of  the  Lord,"  viii. 
38 ;  and  then  follows  our  text,  "  For  he 
clave  to  the  Lord,"  &c. 

I.  The  pious  course  Hezekiah  pursued. 
Now,  this  is  expressed  in  the  following  par- 
ticulars: 

1.  His  adherence  to  God.  "He  clave 
unto  the  Lord."  This  implies  union  with 
the  Lord.  Oneness  with  him  ;  attachment, 
preference,  and  decision.  When  Barnabas 
visited  the  disciples  at  Antioch,  "  he  exhort- 
ed them  to  cleave  unto  the  Lord,"  &c.  It 
includes, 

(1.)  The  judgment  cleaving  to  the  truth 
of  God. 

(2.)  The  will  cleaving  to  the  ways  of 
'God. 

(3.)  The  affections  fervently  going  out 
after  God  ;  loving  and  delighting  in  him. 

(4.)  The  soul's  trust  and  confidence  im- 
plicitly resting  upon  him.  Many  things 
are  opposed  to  this  cleaving  to  the  Lord. 
Satan  tries  to  beguile  us  ;  world  to  fasci- 
nate our  hearts;  unbelief  would  be  con- 
stantly turning  aside  from  him  ;  cleaving 
to  the  Lord  requires  the  resolute  determina- 
tion of  the  soul  to  adhere  to  God  under  all 
these  circumstances. 

2.  He  kept  his  commandments.  No  ac- 
■  ceptable  religion  without  this.    Knowledge, 

profession,  attendance  upon  ordinances,  all 
worthless  vvithout  this.  This  is  the  evidence 
of  our  sincerity.  Love  to  God  will  make 
his  commandments  pleasant  and  delightful. 
"  This  is  the  love  of  God,"  &c. 

3.  He  persevered  in  the  way  of  Iwly  obe- 
dience. "  And  departed  not,"  &c.  Some 
ran  well  but  were  hindered.  Impulse  and 
excitement  often  prompt  to  a  certain  line 
of  action,  and  then,  when  the  novelty  is 
over,  they  turn  aside.  Many  are  drawn 
aside  by  the  pomps  and  vanities  of  the 
world  ;  many  by  sordid  love  of  gain  ;  many 
by  fear  of  man,  or  of  suffering;  Hezekiah 
held  on  his  way  and  departed  not,  &c. 
This  preservation  is  necessary — essential. 
The  end  must  crown  the  whole.  "  He 
that  endureth  to  the  end,"  (fee. 

II.  The  distinguished  blessings  which 
HE  ENJOYED.     He  was  favored, 

1.   With  the  divine  presence.     "  And  the 


Lord  was  with  him."  This  is  a  very  com- 
prehensive form  of  expression  ;  it  includes 
every  desirable  good  ;  it  is  what  God  prom- 
ised to  Jacob,  Gen.  xxviii.  15.  What  Mo- 
ses so  earnestly  prayed  for.  "If thy  pres- 
ence go  not  with  us,"  &;c.  It  is  that  which 
formed  the  great  desire  of  David  for  his  son 
Solomon,  1  Chron.  xxviii.  9.  The  presence 
of  the  Lord  is  the  good  man's  safety.  "  In 
the  Lord  Jehovah  is  everlasting  strength." 
"  A  very  present  help,"  &c.  The  presence 
of  the  Lord  is  the  good  man's  guide.  He 
led  Israel,  and  also  all  who  trust  in  him  by 
a  right  way,  &c.  It  is  his  comfort.  His 
presence  makes  our  paradise,  &c.  He  was 
favored, 

2.  With  continued  prosperity.  "  And  he 
prospered,"  &c.  It  is  said  of  another, 
"  So  long  as  he  sought  the  Lord,"  &c. 
Now  that  is  prosperity,  when  all  things  are 
tending  to  one  great  and  glorious  consum- 
mation ;  not  because  a  man  is  getting  rich, 
or  elevated  in  the  world  ;  what  are  these, 
if  they  are  in  the  way  of  sin  and  death  ? 
When  the  mind  and  heart  are  in  a  state  of 
cultivation  and  improvement  for  another 
world,  yet  "  godliness  is  profitable  unto  all 
things,"  &c.  A  pious  man  enjoys  what 
he  has,  much  or  little.  "  Godliness  with 
contentment  is  great  gain,"  still  greater 
with  a  brightening  hope  of  immortality  and 
unending  life.  Real  prosperity  is  of  God. 
His  favor  and  smile  are  essential  to  it. 

application. 

1 .  How  many  are  imitating  the  good  Heze- 
kiah ?  cleaving,  following,  obeying  God. 

2.  What  encouragement  for  all  to  do  so  ! 

3.  Will  not  some  commence  to-day  ? 


HISTORY    OF    HEZEKIAH. 

NO.  II. — HIS  SICKNESS. 

"  In  those  days  was  Hezekiah  sick  unto  death. 
And  the  prophet  Isaiali,  the  son  of  Ainoz,  came 
unto  him,  and  said  unto  him,  Thus  sailh  the  Lord, 
Set  thine  house  in  order,  for  tliou  shall  die,  and 
not  live.  Tlien  he  turned  his  face  to  the  wall,  and 
prayed  unto  the  Lord,  saying,"  &c.  A-c. — 2  Kings 
XX.  1-6. 

We  previously  referred  you  to  the  piety 
and  persevering  decision  of  Hezekiah.  He 
effected  a  great  national  reformation  ;  and 
he  personally  clave  unto  the  Lord,  imd  de- 
parted not  from  following  the  Lord,  (fee. 
It  is  said  of  him,  that  God  prospered  him 


HISTORY  OF  HEZEKIAH. 


339 


whithersoever  he  went  forth.  This  world, 
however,  is  a  slate  of  mutability  ;  here  we 
oiicrht  not  to  calculate  upon  our  temporal 
blessings  as  abiding.  Like  the  agitated 
ocean  is  the  sea  of  human  life  :  there  is 
nothing  changeless,  fixed,  and  certain. 
One  of  the  sources  of  trouble  to  man,  is 
the  affliction  of  body  to  which  he  is  liable. 
Sin  has  sown  the  seeds  of  disease  and  death 
in  our  mortal  system,  and  pain  and  sick- 
ness are  the  necessary  consequences.  Our 
subject  relates  to  the  affliction  of  Hezekiah, 
and  his  gracious  recovery  from  it.  Ob- 
serve, 

I.  The  sickness  which  he  endured. 

1.  The  sickness  itself.  The  nature  of 
Hezekiah's  affliction  is  not  stated,  (supposed 
to  be  the  plague,)  it  was  evidently,  however, 
severe  and  dangerous,  ver.  1.  He  was 
confined  to  his  bed.    Now,  in  his  visitation, 

obsGTVG 

(1.)  Hezekiah  was  not  exempted,  al- 
though in  the  prime  of  life,  in  the  very  midst 
of  hfs  days,  (he  was  now  between  thirty 
and  forty  years  of  age.)  We  do  not  vvon- 
der  at  helpless  children  and  the  infirm 
aged  ;  but  every  period  of  life  is  alike  vul- 
nerable, &;c. 

(2.)  His  worldly  elevation  did  not  exempt 
him  ;  he  was  a  monarch,  had  his  crown, 
sceptre,  throne  of  state,  retinue,  &c. ;  all 
these  are  worthless  as  to  the  prevention  or 
the  removal  of  pain. 

(3.)  His  eminent  godlinessdid  not  exempt 
him.  Afflictions  come  alike  to  all  ;  piety 
enables  us  to  bear  them  with  patience— it 
sanctifies  them,  and  obtains  good  out  of 
them  ;  but  does  not  exempt,  &c. 

(4  )  His  extensive  usefulness  did  not 
exempt  him  ;  he  filled  a  most  important 
station,  and  that  well  ;  he  was  a  blessing 
of  real  worth  and  importance  to  the  king- 
dom ;  yet  he  was  sick  even  unto  death. 
Observe, 

2.  The  iniimaiion  he  had  ofitsjatai  termi- 
nation. The  prophet  Isaiah,  &e.,  ver^  1. 
The  message  evidently  meant  this,  ihy 
sickness  is  of  a  mortal  'kind,  it  must  natu- 
rally prove  fatal  ;  such  was  its  character 
and  tendency.     Notice, 

3.  The  direction  given  him.  "  Set  thine 
house  in  order,"  &c.  This  direction  was 
a  favorable  sign  as  to  Hezekiah's  piety.  He 
was  a  godly  man,  as  such  his  state  was 
secure  ;  he  had  lived  to  the  Lord,  so  was 
ready  to  die,  &c.  ;  but  it  was  desirable 
that  his  household  affairs  should  be  arranged 


and  fixed.  This  is  of  importance  to  all 
persons,  especially  to  a  king,  and  still  more 
so  to  a  king  who  had  been  extensively  en- 
gaged in  the  service  of  God.  Let  me 
pause  in  the  narrative  to  make  a  few  ob- 
servations. 

(1.)  Some  persons  neglect  a  proper  set- 
tlement of  their  temporal  concerns  ;  and 
often  family  broils,  litigation,  and  strife, 
&c.,  are  the  result. 

(2  )  Others  do  this,  but  neglect  personal 
preparation  for  dying.  They  are  exact, 
and  prompt,  and  minute  about  property, 
&c.,  but  they  neglect  their  souls,  are  care- 
less about  religion  and  eternal  things  ;  or, 
perhaps,  professedly  leave  it  to  the  last. 
What  folly  and  infatuation!  surely  the 
soul  is  the  chief;  eternity  most  momentous  ; 
heaven  the  most  precious. 

(3.)  Others  neglect  both.  They  neither 
set  themselves  nor  their  houses  in  order. 
They  will  not  entertain  the  subject.  By 
turning  their  backs  upon  it,  they  persuade 
themselves  the  evil  day  is  postponed. 

(4.)  The  godly  man  does  both,  tirst 
he  seeks  the  kingdom  of  God,  &c.  Firsi 
recrards  the  soul,  and  seeks  font  a  title  and 
meetness  for  a  better  world  ;  lays  up  a 
good  foundation  for  the  future  ;  then  he 
considers  how  he  can  render  his  riches  and 
influence  more  useful  to  mankind  after  his 
decease,  that  being  dead,  his  spirit  and  holy 
efforts  may  live  after  him  ;  he  will  be  anx- 
ious that  his  family,  the  church,  and  the 
institutions  of  mercy,  may  all  flourish  after 
his  decease.  As  we  cannot  enter  now  on 
the  other  parts  of  the  subject,  we  take  four 
views  of  sickness  of  body  to  which  all  men 
are  liable.  .      . 

1.  The  origin  of  all  sickness  is  sin.  eui 
for  this  our  bodies  would  have  been  painless 
and  invulnerable,  the  seat  of  abiding  plea- 
sure ;  such  they  were  when  they  came 
from  the  hands  of  the  great  Artificer,  fern 
has  undermined  it,  weakened  it,  and  dif- 
fused through  every  fibre  and  pore  the 
seeds  of  frailty  and  death. 

2.  Most  persons  are  called  to  bear  it. 
Few  live  to  any  great  age  without  experi- 
encincT  it.  Most  now  present,  many  this 
day,  &c.  We  ought  rather  to  calculate 
upon  it.  No  marvel  that  we  are  so,  but 
the  reverse. 


'  Our  life  contains  a  thousand  springs, 

And  dies  if  one  be  gone  ; 
Strange  that  a  harp  of  thousand  slnngs 
Should  keep  iu  tune  so  long." 


340 


SKETCHES  OF  SERMONS 


3.  In  sickness  we  should  recognise  the 
hand  of  God.  Does  not  spring  out  of  the 
dust.  To  the  righteous,  fatherly  chastise- 
ment ;  to  the  wicked,  often  warning ;  ad- 
monitory to  all ;  yet  much  sickness  is  from 
the  manifest  disregard  which  persons  pay 
to  the  laws  of  nature.  Health  is  a  gift  to 
be  preserved,  &c.,  valued,  &c.  How 
many  are  sick  through  transgression ; 
many  too  through  neglect ;  but  all  may 
derive  good  therefrom,  by  reflection  and 
prayer. 

4.  There  will  be  no  sickness  in  heaven. 
World  of  health.  No  sickness  or  death, 
&c.  "  Sighing  and  sorrow  shall  forever 
flee  away,"  die. 


APPLICATION. 


1.  Let  health  and  life  be  improved,  <^c. 

2.  In  all  states,  seek  the  favor  of  God. 
*'  Glorify  him  with  your  bodies  and  souls," 
&c. 


HISTORY  OF  HEZEKIAH. 

NO.   in. HIS  RECOVERY. 

"  In  those  days  was  Hezekiah  sick  unto  death. 
And  the  prophet  Isaiah  the  sou  of  Antioz  came  to 
him,  and  said  unto  him,  Thus  saith  the  Lord,"  &c. 
— 2  Kings  xx.  1-6. 

We  formerly  adverted  to  the  sickness  of 
Hezekiah  and  the  message  of  Isaiah,  con- 
cerning its  fatal  termination,  "Set  thine 
house  in  order,*'  &;c.  We  have  now  to 
observe  the  effects  which  this  message  pro- 
duced ;  it  was  a  very  momentous  one. 
Truly  the  most  solemn  which  can  be  ad- 
dressed to  an  immortal  being.  It  was  par- 
ticularly so  to  Hezekiah  in  the  meridian 
of  life  ;  in  the  midst  of  the  great  work  in 
which  both  the  glory  of  God  and  the  well- 
being  of  the  nation  were  concerned.  The 
effects  of  this  message  were,  "  Hezekiah 
wept  sore."  He  was  in  great  trouble  and 
distress  of  mind.  It  does  not  appear  that 
this  arose  from  immoderate  love  of  life,  or 
distressing  fear  of  death,  or  from  awful 
forebodings  of  the  future.     But, 

(1.)  There  was  doubtless  the  instinctive 
love  of  being.  This  is  of  God's  own  plant- 
ing, worthy  even  of  the  pious.  To  be 
cherished,  &c. 

(2.)  Love  to  the  kingdom  of  Israel  ;  no 
successor ;  national  confusion. 

(3.)  Love  to  God's  cause.  The  reform- 
ation scarcely  finished  ;  the  blasphemers. 


the  enemies  of  God,  were  now  conspiring  to 
overthrow.  Such  it  appears  were  the  rea- 
sons of  Hezekiah's  distress,  worthy  of  him 
as  a  man  and  as  a  servant  of  God.  Notice 
then  as  the  leading  division  of  the  subject, 

I.  The  course  which  Hezekiah  adopt- 
ed. He  had  recourse  to  prayer.  Prayer 
is  the  remedy  of  the  afflicted  spirit.  "  If 
any  man  is  afflicted,  let  him  pray." 

1.  His  prayer  was  divine  in  its  object. 
He  prayed  to  the  Lord.  How  vain  is  every 
other  refuge ! 

2.  It  was  direct  and  intimate.  "  He 
turned  his  face  to  the  wall."  He  shut  out 
the  world ;  withdrew  from  earth  ;  .sought 
immediate  audience  with  Jehovah.  What  a 
sight !  An  afflicted  mortal  ascending  to 
the  throne  of  grace,  with  a  petition  for 
mercy ;  what  a  privilege  to  be  allowed  to 
do  so.     To  be  made  welcome. 

3.  It  was  fervent  and  earnest.  "  I  be- 
seech thee,"  &€.  His  heart  was  poured 
out ;  his  soul's  earnest  longings  were  pre- 
sented.     With  tears  he  supplicated,  djc. 

4.  It  was  connected  loith  reference  to  his 
own  integrity.  Now  this  was  not  self- 
righteous.  Not  boasting.  He  did  not 
plead  it  as  a  merit ;  he  referred  to  his  sin- 
cerity as  a  truth,  &;c.  Not  divided  in  his 
attachments,  &c.  He  had  enjoyed  tokens 
of  God's  approbation  ;  now  this  was  all 
true — he  could  appeal  to  God,  &c.  We 
find  Job  referred  to  his  previous  life.  Paul 
also,  who  felt  himself  less  than  the  least  of 
all  saints,  had  to  refer  to  his  sufferings  and 
labors  in  the  cause  of  God  ;  this  is  the 
privilege  of  the  righteous,  that  they  have 
constantly  the  rejoicing  of  a  good  con- 
science, &c. 

5.  Yet  it  was  evidently  submissive  to 
God^s  will.  His  prayer  is  remarkable  in 
this  respect.  He  does  not  mention  his  life 
or  recovery  ;  he  thought  it  best  to  pray  in 
general  terms,  and  left  particulars  with  the 
Lord  ;  no  doubt  his  petition  included  re- 
storation, yet  it  is  clear  he  left  it  to  the 
Lord.  How  wise  and  safe  is  this  !  Not 
our  will,  &c.     Observe, 

II.  The  recovery  which  he  experi- 
enced. The  decree  of  mortality  was  re- 
versed ;  his  life  was  prolonged.  In  saving 
his  life  God  referred, 

1.  To  the  success  of  HezekiaVs  prayer. 
"  I  have  heard  thy  prayer,  I  have  seen  thy 
tears,"  &c.  God  is  the  hearer  and  an- 
swerer  of  prayer.  How  potent,  how  almo.st 
almighty   is    prayer,   &c.     When  prayer 


HISTORY  OF  HEZEKIAH. 


341 


has  been  fervently  presented,  it  has  stayed 
divine  wrath.  God  exclaimed  to  Moses, 
"  Let  me  alone,"  dtc.  It  is  right  and  de- 
sirable at  all  times.  No  case  too  extreme. 
Even  when  God  said,  "  Thou  shalt  die," 
Hezekiah's  prayer  was  successful.  "  Is 
any  afflicted,  let  him  pray."  Hezekiah's 
recovery  was  connected, 

2.  With  the  use  of  means,  verse  1 .  We 
cannot  doubt  the  perilousness  of  the  case 
without  God's  interposition.  The  disease 
was  a  fatal  one,  only  God  could  stay  it ; 
but  God  is  the  author  of  means.  In  the  use 
of  wise  and  proper  means  we  may  expect 
God's  blessing.  Many  of  Christ's  miracles 
were  connected  with  means.  Clay  and 
spittle,  &;c. 

3.  It  loas  attested  by  a  miraculous  event. 
Hezekiah  seemed  exceedingly  anxious ; 
death  probably  appeared  at  hand ;  hope 
had  expired,  and  he  sought  of  God  a  sign. 
Many  cases  of  a  similar  kind,  Gideon  and 
the  fleece,  &c.  This  is  always  the  sign 
of  weak  faith  ;  nothing  can  be  stronger 
than  God's  word.  Deity  might  be  justly 
offended  ;  but  he  remembers  our  frame, 
&c.  He  does  not  break  the  bruised 
reed,  &c.  The  sign  is  specified,  verses  9, 
10. 

4.  His  recovery  was  connected  with  other 
blessings.  God  gave  more  than  was  asked, 
verse  6.  Probably  Hezekiah  desired  to 
live  chiefly  for  these  things.  God  antici- 
pates and  gives  liberally,  &c. 

5.  His  lengthened  life  was  definitely  stated. 
"  Fifteen  years."  To  a  man  on  the  bor- 
ders of  death,  fifteen  years  is  a  considera- 
ble period  ;  but  what  in  itself?  look  back 
upon  the  last  fifteen  you  have  spent.  To 
know  the  precise  time  of  death  is  not  de- 
sirable ;  it  is  not  best  generally,  but  it  was 
with  Hezekiah.  God's  ways  are  not  our 
ways,  &c. 

APPLICATION. 

1.  Let  the  subject  teach  us  the  mutability 
of  earthly  affairs.  We  know  not  what  a 
day,  &c.  Do  not  expect  to  live  without 
sorrow  and  crosses;  this  is  indeed  a  valley 
of  tears. 

2.  Let  it  teach  horo  important  an  in- 
terest in  God's  favor  is.  God  is  all-suffi- 
cient. 

3.  How  important  to  redeem  our  time. 
"  So  teach  us  to  number  our  days,"  &;c. 
"  Be  ye  therefore  ready,"  &c. 


HISTORY  OF  HEZEKIAH. 

NO.  IV. HIS   UNGRATEFULNESS. 

"  But  Hezekiah  rendered  not  again  according  to 
the  benefit  done  unto  him." — 2  Chronicles  xxxiL 
25. 

We  should  not  have  been  surprised  if 
the  text  had  been  recorded  of  Cain,  who 
with  haughty  self-complacency  offered  his 
sacrifice  to  God,  but  whose  offering  evi- 
dently had  no  respect  to  his  own  sinfulness 
or  the  provision  of  a  Saviour ;  or  if  the 
text  had  been  spoken  of  the  murmuring 
Israelites,  who  were  filled  with  discontent 
and  murmuring  despite  of  all  the  miracles 
which  God  wrought  for  them  in  the  desert ; 
but  the  text  is  spoken  of  Hezekiah,  the  good 
king  Hezekiah,  whose  prayer  obtained  a 
long  respite  when  the  sentence  of  death  had 
gone  forth. 

I.  Consider  the  text  in  reference  to 
Hezekiah.  Two  inquiries  will  elucidate 
the  first  part  of  our  subject. 

1.  The  benefits  he  had  received.  We 
speak  not  now  of  the  regular  bounties  of 
the  divine  providence  and  goodness  ;  nor 
yet  of  the  especial  favors  of  God's  grace. 
Two  events  had  recently  transpired  ;  he 
had  been  sick,  nigh  unto  death  ;  the  solemn 
mandate  had  been  addressed  to  him,  "  Set 
thine  house,"  &c.  But  God  had  heard  his 
prayer,  and,  moved  with  compassion,  had 
healed  him,  and  added  fifteen  years  to  his 
life.  What  an  interposition  of  mercy,  &c. 
The  powerful  Assyrian  monarch,  with  an 
army  so  numerous  and  powerful  as  to  fill 
the  Israelites  with  the  utmost  dismay,  was 
at  his  gates.  God  sent  his  angel,  and  in 
one  night  145,000  of  the  Assyrian  army 
were  slain.  Without  battle,  without  the 
aid  of  Hezekiah's  army,  &c.  Now  these 
were  extraordinary  acts  of  God's  goodness 
and  mercy.  Surely  they  would  elicit  the 
most  fervent  gratitude  and  praise  ;  yet  it  is 
said  after  all  this  that  Hezekiah  did  not 
render,  &c.     We  inquire  then, 

2.  In  what  way  he  did  not  render  again. 
We  must  see  this  as  described,  2  Kings  x\. 
12.  Hearing  and  witnessing  the  miracle 
which  had  been  wrought,  they  came  to 
visit  the  honored  and  distinguished  mon- 
arch. In  this  he  allowed  his  heart  to  be 
lifted  up.  With  ostentation  he  showed 
them  his  riches,  &:c.  He  gave  not  God 
the  glory  of  his  great  goodness,  as  he  might 
have  done,  and  ought  to  have  done.  Heze- 
kiah, who  removed  the  altars  from  the  high 


342 


SKETCHES  OF  SERMONS. 


places,  &c.,  yet  allowed  self  for  a  time  to 
reign.  What  reason  the  best  have  to  fear 
their  own  hearts  !  The  prophet  is  sent  to 
proclaim  his  sin  and  the  punishment  it 
should  produce,  2  Kings  xx.  16.  Hezekiah 
humbled  himself  and  acknowledged  the 
righteousness  and  goodness  of  God's  ad- 
ministrations, 2  Kings  XX.  19;  2  Chron. 
xxxii.  27.  God's  conduct  towards  Heze- 
kiah in  this  matter  is  specified,  verse  31. 
Hezekiah's  heart  was  not  perfect ;  lifted 
up,  and  God  allowed  him  to  lean  upon  it, 
that  he  might  be  conscious  of  it,  and  be  de- 
livered from  it ;  like  the  nurse  and  the 
wayward  child.  Let  us  now  consider  the 
text, 

II.  In  reference  to  ourselves.  Three 
questions. 

1.  What  benefits  have  we  received  from 
the  Lord  ?  How  shall  we  describe  or  num- 
ber them?  Where  shall  we  begin  ?  With 
our  temporal  bounties ;  the  good  things  of 
this  life  ;  food,  raiment,  dwellings,  reason, 
health,  mental  enjoyments,  religious  privi- 
leges, sabbaths,  sanctuaries,  Bibles,  ordi- 
nances. To  the  friends  of  Jesus,  I  just 
dwell  on  two  points,  for  a  few  moments. 

1.  Converting  grace.  He  has  saved  you 
from  your  natural  lost  estate.  From  sin 
and  the  power  of  Satan ;  from  the  wrath 
to  come.  Brought  you  into  his  kingdom, 
&e.     Made  you  heirs  of  eternal  life. 

2.  Preserving  mercy.  How  great  is  his 
mercy  towards  them,  &;c.  How  often  for- 
given, sustained,  blessed,  &c.  Kept  you 
from  the  roaring  lion  ;  delivered  you  from 
innumerable  perils,  &c.     We  ask, 

2.  What  he  has  expected  you  to  render 
unto  him. 

(1.)  Gratitude.  Deep,  hearty,  constantly 
expressed  and  exemplified. 

(2.)  Supreme  homage  and  glory.  He 
did  not  design  you  to  be  lifted  up,  but 
rather  humbled  ;  he  did  not  wish  the  glory 
to  be  given  to  his  gifts,  but  to  himself;  he 
did  not  wish  you  to  parade  his  blessings, 
but  to  enjoy  them  and  use  them  to  his  glory. 

(3.)  Imitation  of  his  mercy  and  goodness. 
"  Be  ye  followers  of  God  as  dear  children  ;" 
feel  as  God  feels  ;  "  Be  merciful  as  your 
Father,"  &c.  Dogood,&;c.  He  has  filled 
your  cup  to  overflowing,  but  not  to  be 
hoarded,  nor  wasted,  but  to  run  in  streams 
of  benevolence  among  the  poor  and  misera- 
ble of  your  fellow-creatures.  God  puts 
down  all  this  as  done  to  himself.  "  I  was 
huhgry,  and  ye  fed  me,"  &c.     We  ask, 


3.  Who  has  not  fallen  into  the  sin  of 
Hezekiah  ?  Not  rendered  according,  &c. 
"Examine  yourselves;  prove  your  own 
selves,"  &;c.  Who  is  not  guilty  ?  He 
who  is  clear  let  him  stand  up  and  reproach 
Hezekiah.  Have  we  not  been  deficient  in 
gratitude,  in  humility,  in  doing  good  ?  Then 
let  Hezekiah's  repentance  be  ours.  If  we 
feel  our  guilt,  let  us  confess  it.  Deplore 
and  seek  mercy  ;  trust  our  hearts  less,  and 
seek  God's  grace  more  and  more.  But  one 
word  to  the  unconverted,  who  never  feel 
grateful,  but  who  have  been  eagerly  sin- 
ning against  God,  against  his  mercy,  his 
Son,  his  Spirit,  his  forbearance.  Oh  !  think 
how  wicked,  how  base,  how  ruinous  it 
must  be.  "  There  is  forgiveness,"  &c. 
Seek  it  now,  and  through  Christ's  merits 
alone. 


THE  CHAFF  AND  WHEAT  CON- 
TRASTED. 

"  What  is  the  chaff  to  the  wheat  ?  saith  the 
Lord." — Jeremiah  xxiii.  28. 

Fidelity  in  any  oflftce  is  of  the  utmost 
importance.  It  is  so  in  the  confidential 
servant,  or  steward  ;  it  is  so  in  the  watch- 
man ;  it  is  so  in  the  physician  ;  it  is  so 
most  of  all  in  the  minister,  or  servant  of 
God.  He  is  a  steward  of  Christ — a  watch- 
man on  the  walls  of  Zion.  He  is  to  direct 
the  sin-sick  to  the  great  remedy  ;  he  stands 
forth  to  show  unto  men  the  way  of  salva- 
tion. In  every  age  there  have  been  faith- 
less men  who  have  usurped  this  office  ;  men 
who  have  ministered  for  hire  ;  who  have 
sought  their  own  profit ;  have  taught  for  a 
morsel  of  bread.  Such  prophets  existed  in 
the  time  of  Jeremiah.  Men  prophesied 
whom  God  had  not  sent ;  see  verse  21. 
God  affirms  his  omnipresence,  verse  23 ; 
lie  describes  the  course  they  adopted,  verse 
25  ;  then  he  shows  how  the  true  prophets 
ought  to  act,  verse  28  ;  and  then  follows 
the  text. 

I.  We  shall  apply  the  text  to  the 
value   and   importance    of   the    divine 

WORD,     AS     OUR     infallible     DIRECTORY    IN 

MATTERS  OF  RELIGION.  The  Word  of  God 
is  indeed  the  wheat — the  grain  of  life.  It 
is  that  which  he  has  given  to  be  the  food 
of  the  soul.  As  such,  it  is  adapted  to  our 
state,  sufficient  for  our  necessities  ;  able  to 
save  the  soul.     It  never  failed   when   re- 


RESPONSIBILITY. 


343 


ceived  with  reverence,  faith,  and  obedienco. 
Now,  every  thing  else  presented  to  us  for 
this  purpose  is  chaff. 

1.  What  is  reason  in  the  place  of  the 
scriptures  ?  A  telescope  in  the  dark  !  With 
the  light  of  truth,  it  is  incalculably  pre- 
cious ;  without  it,  nothing  at  all.  Go  to 
the  rude  savage  tribes,  and  they  have  it ; 
to  the  cannibal  hordes,  and  they  have  it. 

2.  What  is  learning,  or  science,  or  philo- 
sophy, without  the  Bible  ?  Go  to  the  learn- 
ed, philosophic  Egyptians,  who  worshipped 
3000  animals  and  plants  ;  go  to  the  philo- 
sophical and  scientific  Grecians  ;  see  their 
works  of  art  and  science.  Their  painters 
and  sculptors  were  chiefly  employed  in  con- 
tributing to  their  idolatrous  temples.  Go 
now  to  the  eastern  world,  where  literature 
both  of  a  metaphysical  and  poetical  char- 
acter has  flourished  for  ages,  and  yet  the 
people  are  without  God  and  hope  in  the 
world.  If  reason  or  learning  would  lead 
men  to  God  and  his  services,  then  piety 
would  flourish  in  the  higher  classes  of  our 
land,  &c. ;  but  the  reverse  is  the  case. 
Beloved,  there  is  one  book  of  light,  of  legis- 
lation, of  mercy  ;  one  book  to  guide  you 
to  a  better  world — it  is,  the  word  of  the 
Lord. 

II.  We  shall  apply  the  text  to  the 

ORDINANCES  OF  GoD  AS  CONTRASTED  WITH 
THE     INSTITUTIONS    OF     MEN.        God's    Ordi- 

nances  are  all  founded  in  his  own  infinite 
skill  and  wisdom  ;  they  never  can  be  im- 
proper and  unmeaning,  because  they  are 
God's.  God's  ordinances  are  clothed  with 
authority  ;  therefore  they  are  obligatory 
and  binding.  God^s  ordinances  are  ever 
adapted  to  edify  and  do  us  real  good  ;  not 
merely  ceremonial,  but  means  of  profit.  A 
right  observance  will  be  productive  of  spir- 
itual good  to  every  servant  of  God.  God's 
ordinances  are  all  clearly  revealed  in  this 
book.  Nothing  is  so,  if  God  has  not  spoken. 
A  divine  ordinance  must  have  God's  ex- 
press command.  All  human  institutions  diVe 
chaff;  light,  profitless,  &c.  You  may 
know  all  such  by  bringing  them  to  the  bal- 
ances of  the  sanctuary — to  the  divine  word. 
They  may  resemble  the  true,  but  they  are 
chaff;  may  appear  resplendent  and  attrac- 
tive, yet  chaff;  be  very  popular,  yet  chaff; 
have  the  sanction  of  the  learned,  still  chaff; 
regarded  by  many  good  men,  after  all  only 
chaff.  Wheat  needs  no  garnishing,  no 
painting,  no  addition.  It  is  the  staff  of  life, 
just  as  God  sends  it. 


III.  We  APPLY  THE  TEXT  TO  EVERY 
THING  WHICH  MEN  MAY  SUBSTITUTE  FOR  REAL 

RELIGION.  By  real  religion,  we  mean  a 
conversion,  a  renewed  heart,  an  obedient 
life,  the  love  of  God,  &c.  ;  having  the  spirit 
and  mind  of  Christ.  How  many  things 
persons  try  to  substitute  for  these  : — 

1.  Self -righteousness.  A  regard  to  our 
own  supposed  excellencies;  a  self-compla- 
cent trusting  toourselves.  Now  this,  indeed, 
is  chaff;  a  covering  of  filthy  rags.  Ti)e 
Pharisees  boasted  of  this.  Christ  said, 
"  Except  your  righteousness,"  &c. 

2.  Religious  profession.  Assuming  the 
name,  form,  and  the  speech ;  saying, 
"  Lord  !  Lord  !"  regular  in  attendance  on 
the  means,  &c.  Now,  all  this  is  right  in 
itself,  but  it  is  not  religion.  "  The  king- 
dom of  God  is  within,"  &c.  "  Ye  must 
be  born  again."  This  in  the  place  of  piety 
is  chaff,  mere  chaff. 

3.  An  exact  regard  to  all  the  Lord's  insti- 
tutions. We  cannot  urge  this  too  forcibly  ; 
yet  this  is  only  the  evidence,  and  not  piety 
itself.  We  may  depend  on  these,  and  look 
to  these,  instead  of  to  Christ  and  his  cross  ; 
we  may  be  merely  ceremonial  Christians, 
without  the  life  and  spirit  of  Christ. 

APPLICATION. 

1.  We  urge  your  attention  to  the  spirit 
and  practice  which  the  divine  word  exhibits. 
Study  this  as  to  information,  experience, 
&c. 

2.  Urge  sinners  to  obtain  the  benefits  of 
saving  piety.  What  are  your  pleasures  ? 
Chaff;  nothing  else.  Thousands  have 
proved  them  so  in  adversity,  sickness,  and 
death.  Have  not  you  ?  Then  give  your 
hearts  to  God  ;  set  your  hearts  and  souls  to 
seek  the  Lord,  &c. 


RESPONSIBILITY. 

"  For  unto  whomsoever  much  is  given,  of  him 
shall  much  be  required." — Luke  xii.  48. 

Our  subject  is  that  of  responsibility,  a 
subject  worthy  of  our  very  serious  conside- 
ration. A  right  apprehension  of  this  is 
very  desirable ;  and  a  feeling  sense  of  it 
pervading  our  minds  would  tend  greatly  to 
preserve  us  from  the  evils  to  which  we  are 
exposed.  To  the  doctrine  of  responsibility 
there  are  no  exceptions  but  those  of  idiocy 
and  childhood.     Every  man  of  sane  mmd 


344 


SKETCHES  OF  SERMONS. 


is  responsible,  and  the  consequences  in- 
volved are  solemn  and  momentous.  We 
ask, 

I.  For  what  are  we  responsible  ? 

1.  For  our  existence.  The  means  of 
life  are  given  to  us,  and  we  are  bound  to 
preserve  our  lives ;  not  to  expose  them  to 
unnecessary  peril ;  not  to  neglect  the  use 
of  those  means  by  which  the  providence  of 
God  continues  our  being. 

2.  For  our  natural  faculties,  and  bodily 
health  and  vigor.  Every  power  of  the  mind 
was  designed  for  some  specific  use  and  wise 
end  :  the  understanding — the  judgment — 
the  memory — the  affections,  &c.  Now, 
we  are  responsible  for  the  right  use  and 
employment  of  these.  So,  also,  bodily 
health  is  to  be  cherished,  and  all  lawful  so- 
licitude to  be  exercised  respecting  it.  "  Do 
thyself  no  harm,"  is  the  voice  of  reason  as 
well  as  revelation.  Hence  all  persons  who 
injure  their  bodies,  impair  their  health,  and 
affect  their  minds  by  gluttony  and  intem- 
perance, will  not  be  held  guiltless  before 
the  Lord. 

3.  For  our  natural  and  acquired  talents. 
One  has  a  bright  or  penetrating  genius ; 
anothei:,  a  discerning  judgment ;  a  third, 
an  eloquent  tongue  ;  a  fourth,  a  flaming  in- 
tellect; a  fifth,  a  vivid,  fertile  imagination. 
One  has  acquired  extensive  knowledge ; 
others  are  familiar  with  tongues ;  while 
many  are  intimate  with  the  wonders  of  na- 
ture, or  the  discoveries  of  art.  For  all 
these  we  are  responsible. 

4.  For  our  wealth.  Riches  are  only  in- 
trusted to  men  as  talents  to  be  laid  out  for 
the  comfort  of  themselves,  the  good  of  so- 
ciety, and  the  glory  of  God.  We  are  re- 
sponsible as  to  the  way  of  obtaining  it ;  as 
to  the  love  we  have  to  it ;  and  as  to  the 
manner  in  which  we  expend  it. 

5.  For  our  influence.  That  is,  power  to 
affect  others  ;  and  this  is  possessed  more  or 
less  by  every  human  being  ;  the  richest  and 
the  poorest ;  the  most  learned  and  the  most 
illiterate ;  the  monarch  and  the  peasant ; 
the  youth  and  the  sire.  All  possess  the 
power  of  doing  others  good  or  evil. 

6.  For  our  privileges.  How  numerous 
are  these  !  There  is  the  light  of  revela- 
tion ;  the  preaching  of  the  gospel  ;  the  or- 
dinances of  religion  ;  the  throne  of  grace  ; 
the  Christian  sabbath  ;  the  communion  of 
saints,  &;c. 

7.  For  our  time.  Next  to  the  blood  of 
Jesus,  the  most  precious  blessing  we  pos- 


sess. Our  seed  time  ;  our  period  of  pro- 
bation  ;  our  only  day  of  preparation  for  the 
scenes  of  a  solemn  eternity.  Oh  !  when 
we  think  that  on  this  short  span  hang  ever- 
lasting results  ! 

8.  For  the  activity  of  life,  and  all  the 
good  or  evil  we  have  crowded  into  it.  We 
ask, 

II.  To  WHOM  WE  ARE  RESPONSIBLE  ?     In 

some  respects  we  are  responsible  to  con- 
science, for  the  voice  within  demands  at- 
tention ;  to  an  improvement  of  all  our  means 
and  blessings  ;  in  some  sense,  also,  to  one 
another,  according  to  our  stations  in  life. 
Magistrates,  and  civil  rulers,  are  responsi- 
ble to  the  public  for  exercising  righteous 
authority  and  rule  ;  parents,  for  an  affec- 
tionate and  faithful  discharge  of  their  pa- 
rental obligations  ;  ministers  to  their  peo- 
pie,  for  a  full  and  faithful  discharge  of  their 
ministerial  and  pastoral  duties  to  their 
flocks;  and  thus,  too,  subjects  are  respon- 
sible to  their  rulers,  children  to  their  mas- 
ters, and  members  to  those  who  have  the 
rule  over  them  in  the  Lord.  But  we  are 
responsible  more  especially  to  God  as  our 
Maker;  asthebestower  of  all  our  blessings  ; 
as  the  Lord  of  conscience  ;  and  as  our  final 
judge.  Every  one  must  give  an  account 
of  himself  to  God.     We  ask, 

III.  As  TO  THE  EXTENT  OF  OUR  RESPON- 
SIBILITY. This  the  text  affirms  will  be  pro- 
portionate. "Where  much  is  given,"  &c., 
Now,  this  accords, 

1.  With  the  eternal  principles  of  equity 
and  righteousness.  Where  there  is  no 
talent,  there  is  no  responsibility  ;  where 
there  are  few,  the  responsibility  is  accord- 
ing. "  Where  much  is  given,"  &c.  From 
the  intellectual  more  will  be  demanded 
than  from  the  illiterate  ;  from  the  rich  more 
beneficence  than  from  the  poor  ;  from  pro- 
fessors, more  than  from  the  profane  ;  from 
spiritual  persons,  more  than  from  the 
world  ;  from  the  aged,  more  than  the  young. 
This  accords, 

2.  With  the  unvarying  testimony  of  the 
Holy  Scriptures.  This  is  very  clearly  pre- 
sented to  us  in  the  history  of  Cain  and 
Abel  ;  Gen.  iv.  7 ;  Ezek.  xxxiii.  17  ;  Rom. 
ii.  11,  &c. 

3.  With  the  representations  of  the  judg- 
ment-day. Christ  is  called  the  righteous 
judge,  who  will  judge  every  man  according 
to  his  works. 

4.  Does  not  this  accord  with  your  consci- 
entious impressions  of  what  is  right  ?     All 


OBEDIENCE  TO  GOD. 


345 


earthly  legislators  act  on  this  principle  ;  so 
all  masters  and  parents  ;  and  every  man 
feels  that  it  is  right  and  fitting,  that  "  where 
much  is  given,"  &c. 

APPLICATION. 

We  learn, 

1 .  That  each  man  is  accountable  to  God 
for  himself,  SfC.  That  is,  our  state  and 
character.  We  cannot  evade  it  or  relin- 
quish it. 

2.  That  the  responsibility  of  some  is  much 
greater  than  that  of  others .  What  a  weight 
of  responsibility  rests  upon  some  present ! 

3.  We  should  seek  to  know  hoio  much 
God  expects  from  us. 

4.  Faith  in  Christ  will  alone  give  us  the 
ability  necessary  to  a  faithful  discharge  of  the 
duties,  SfC,  of  life,  and  enable  us  to  stand  ac- 
cepted in  the  last  day.  We  must  win  Christ, 
and  be  found  in  him,  &;c.  "  The  just  shall 
live  by  faith,"  &;c. 

5.  Unfaithfulness  will  involve  in  eternal 
sorrows. 


OBEDIENCE  TO  GOD. 

"  Then  Peter  and  the  other  apostles  answered 
and  said,  We  must  obey  God  rather  than  men." — 
Acts  v.  29. 

The  apostles  had  been  thrust  into  prison 
for  obedience  to  their  Lord  and  Master, 
Jesus  Christ.  God,  however,  had  sent  an 
angel  and  delivered  them  from  prison,  and 
had  directed  them  to  go  forth  into  the  tem- 
ple, and  speak  the  words  of  life  to  the  peo- 
ple. In  the  morning,  when  they  should 
have  appeared  before  the  council,  it  was 
discovered,  that  instead  of  being  in  con- 
finement, they  were  again  publisiiing  in  the 
temple  the  gospel  of  Jesus  Christ.  From 
thence  they  were  brought  to  answer  for 
their  conduct,  when  the  high  priest  said, 
"  Did  not  we  straitly  ?"  &c.  Then  Peter 
and  the  other  apostles  answered  and  said, 
"  We  must  obey  God,"  &c.  The  subject 
is  clearly  the  obligation  of  supreme  obedi- 
ence to  God.     Consider, 

I.  The  nature  of  true  obedience  to 
God.  Now,  it  is  obvious  that  true  obedi- 
ence must, 

1.  Be  divine  in  its  rule.  Obedience  sup- 
poses laws — laws  published,  recognised, 
and  enforced  with  due  authority.  Now, 
there  must  be  a  rule  for  Christian  obedi- 
44 


ence.  Tt  is  not  a  vague  thing — a  matter 
left  to  fancy  or  feeling.  This  rule  is  the 
word  of  God.  The  Holy  Scriptures  contain 
the  mind  of  God ;  they  are  full,  clear,  and 
sufficient.  It  comprises  all  that  is  neces- 
sary for  present  godliness,  and  for  our  eter- 
nal salvation.     True  obedience, 

2.  Must  be  universal  in  its  regards.  It 
must  respect  all  that  the  Lord  hath  spoken. 
If  we  select  a  part,  so  may  others,  &c.  ; 
thus  every  commandment  of  God  would  be 
made  null  and  void.  All  the  requirements 
of  God  are  the  emanations  of  infinite  wis- 
dom, holiness,  and  love.  Take  the  statute- 
book  of  any  kingdom  :  a  man  is  not  a  loyal 
and  good  subject,  who  obeys  a  few  of  the 
laws,  and  violates  the  rest.  Apply  it  to 
forgery,  theft,  murder ;  see  James  ii.  10. 
Now,  the  laws  of  God  are  of  two  kinds — 
moral  requirements  and  positive  institutions. 
The  moral  requirements  are  found  in  the 
ten  commandments,  and  illustrated  in 
Christ's  sermon  on  the  mount;  positive 
institutions  were  numerous  under  the  law, 
they  are  few  and  simple  under  the  gos- 
pel. Now  of  these,  the  Lord's  supper  and 
baptism  are  the  chief.  Both  of  these  are 
expressly  enjoined  ;  they  stand  prominently 
in  the  statute-book  of  Zion.  You  would 
have  to  erase  the  gospels,  the  Acts,  and  the 
epistles,  before  you  could  erase  them. 
Now,  it  is  often  clear  that  persons  who 
would  shudder  to  violate  the  moral,  yet 
with  the  greatest  indifference  neglect  the 
positive  institutions.  We  ask,  in  both  cases 
is  not  the  authority  the  same  ?  Has  not 
God  manifested  his  severest  wrath  against 
those  who  have  violated  or  neglected  his 
positive  institutions  ?  This  was  the  sin  of 
oux  first  parents  ;  this  was  the  sin  of  Lot's 
wife  ;  this  was  the  sin  of  Uzziah,  who  in- 
vaded the  priest's  office,  and  was  smitten 
with  leprosy,  &c.  2  Chron.  xxvi.  16,  &c. 
Unquestionably  obedience  is  the  duty  of 
all  who  profess  to  be  the  loyal  servants  of 
God. 

3.  It  must  be  affectionate  and  sincere. 
Obedience  of  the  affections  ;  from  love  and 
not  terror ;  to  please  God  more  than  es- 
cape his  wrath.  "  This  is  the  love  of  God," 
&c.  Sincere  in  opposition  to  formal  ; 
obedience  of  the  heart  with  the  body.  Both 
must  be  united;  both  make  it  an  accept- 
able sacrifice. 

4.  It  must  be  open  and  uncompromising. 
Not  secret ;  not  with  policy,  &c.  This 
is  mean  and   dishonorable    to  the    sacred 


346 


SKETCHES  OF  SERMONS. 


cause.  The  apostles  and  martyrs  were 
put  to  death  for  "open"  obedience.  They 
might  have  thought  and  felt  as  they  pleas- 
ed without  persecution  ;  but  the  love  of 
Christ  constrained  them,  &c.  God  is  to  be 
first;  his  honor  and  laws  must  ever  have 
the  pre-eminence ;  see  it  in  the  three  He- 
brews ;  in  Daniel  ;  in  the  apostles  on  this 
occasion.  "  Whoso  is  ashamed  of  me," 
&c.  We  are  to  testify,  to  witness,  (fee.  ; 
"  living  epistles,"  &c. 

5.  It  must  be  constant  and  pcrseverhig. 
Not  occasional  acts,  but  the  habit  of  the 
life  ;  the  general,  the  persevering  course, 
even  unto  death.  "  He  that  endureth,"  &c. 
"  Be  faithful,"  &c. 

6.  It  must  he  humble  and  evangelical. 
Our  obedience  is  necessarily  that  of  im- 
perfect beings.  After  all,  unprofitable  ser- 
vants ;  no  room  for  self-complacency,  &c. 
All  must  be  accepted  through  Christ ;  my 
person,  repentance,  faith,  prayers,  and  ev- 
ery thing.     Consider, 

II.  Our  obligation  to  true  obedience. 
We  ought, 

1.  From  the  authority  of  God.  He  has 
the  right  to  legislate.  You  do  not  dispute 
this.  It  is  our  imperative  duty,  then,  to 
obey.  He  is  the  greatest  of  all  beings, 
infinitely  glorious,  &lc.  Disobedience  is 
treason,  rebellion,  &;c. 

2.  From  grateful  feelings  to  God.  Dis- 
obedience is  ingratitude.  Is  it  not  so  in 
the  child  ?  in  the  servant  ?  in  the  subject  ? 
Think  of  God,  his  goodness,  love,  and  mer- 
cy. Behold  nature,  providence,  grace. 
Look  at  earth,  air,  sky  ;  especially  look  at 
the  cross,  the  scenes  of  Calvary,  &c. 

3.  From  the  present  and  eternal  advantages 
of  obedience.  "  His  commandments  are  not 
grievous."  "  In  keeping  of  them  there  is 
great  reward."  "  Godliness  is  profitable." 
Was  it  not  the  advantage  of  the  Israelites  to 
look  to  the  brazen  serpent  ?  of  Naaman,  to 
go  and  dip  in  Jordan  ?  of  the  blind  man,  to 
go  and  wash  in  Siloam  ?  of  the  3000,  to 
repent,  believe,  and  be  baptized  ?  It  is  for 
our  interest,  present  and  eternal,  to  obey 
God. 

application. 

1.  We  ought  to  obey  God  rather  than 
men.  However  great,  learned,  pious,  or 
distinguished. 

2.  Let  our  obedience  be  prompt  and  imme- 
diate. We  should  obey  him  now.  Now 
we  can,  &c. 


3.  Call  upon  all  to  repent  and  believe  the 
gospel. 


EZEKIEL'S  VISION  OF  THE  VALLEY  OF 
DRY  BONES. 

"  The  hand  of  the  Lord  was  upon  me,  and  car- 
ried me  out  in  the  Spirit  of  the  Lord,  and  set  me 
down  in  the  midst  of  the  valley  which  was  full  of 
bones,"  &c. — Ezekiel  xxxvii.  1-10. 

EzEKiEL,  the  writer  of  the  prophecies  of 
this  book,  was  the  son  of  Buzi,  and  was 
carried  away  captive  to  Babylon  by  Nebu- 
chadnezzar, in  the  year  of  the  world  3405, 
or  598  years  before  the  advent  of  Christ. 
He  began  to  prophesy  in  the  fifth  year  of 
his  captivity,  and  continued  his  sacred  of- 
fice for  about  twenty  or  twenty-one  years. 
His  prophecies  are  distinguished  for  their 
dark  parabolical  representations,  and  their 
highly  figurative  style.  His  descriptions  are 
exceedingly  bold,  and  often  are  wrought  up 
with  vehement  energy,  so  as  to  possess  a  dar- 
ing grandeur  beyond  any  other  portions  of  the 
sacred  volume.  Not  so  simple  or  perspicu- 
ous as  the  other  prophets  ;  but  in  majestic 
splendor  he  far  excels  them,  and  has  no 
compeer,  except  in  some  of  the  resplendent 
visions  of  Isaiah,  or  the  awfully  grand  pre- 
dictions of  the  exiled  John  in  Patmos.  The 
vision  we  have  selected  for  our  present 
meditation  manifestly  relates  to  the  restora- 
tion of  the  Jews,  and  is  supposed  to  include 
both  their  return  from  Babylon,  and  also 
their  restoration  in  the  latter  days  to  their 
own  land.  The  former  view  was  realized, 
when  God  turned  back  their  captivity,  and 
brought  them  back  to  their  beloved  land ; 
their  general  restoration  is  yet  to  come. 
They  appear  at  present  scattered  over  the 
whole  region  of  the  valley  of  our  world, 
without  political  existence  or  distinction  ; 
having  residence  everywhere,  but  citizen- 
ship nowhere.  Their  restoration,  however, 
is  matter  of  glorious  certainty.  The  same 
hand  that  scattered  will  gather  them  ;  the 
same  power  that  dispersed  will  collect  them ; 
and  the  Jewish  stream  of  existence,  which 
has  never  commingled  with  the  waters  of 
the  common  family  of  man,  will  return  t» 
fertilize  and  bless  the  land  of  Judea.  That 
will  be  a  glorious  day,  not  only  for  them- 
selves, but  for  the  world.  Hear  what  the 
apostle  says,  Rom.  xi.  15,  xxv.  6.  But 
the  vision  of  the  prophet  is  beautifully  ap- 
plicable to  the  moral  state  of  our  world, 


EZEKIEL'S  VISION  OF  THE  VALLEY  OF  DRY  BONES 


^ 


ahd  in  this  respect  we  shall  now  consider 
it.  Let  us  accompany  the  prophet,  and 
take  a  survey, 

I.  Of  the  dreary  valley. 

II.  Hear  the  instructions  given  to  him. 
And, 

III.  Witness  the  marvellous  effects 
WHICH  followed.     Let  us  take  a  survey, 

I.  Of  the  valley  of  dry  bones. 

1 .  The  valley  is  a  fit  ernhlem  of  our  loorld. 
Originally  earth  was  closely  allied  to  heav- 
en. Our  world  was  once  the  abode  of  pu- 
rity, light,  and  felicity;  now  it  is  fallen, 
debased ;  the  region  of  night,  misery,  and 
death.  Once  the  garden  of  the  Lord — the 
dwelling  of  the  holy — favored  by  the  com- 
munications of  Jehovah — the  presence  of 
angels  ;  now  a  waste  howling  wilderness, 
the  residence  of  the  unbelieving,  and  the 
seat  of  Satan.  What  mists  of  darkness  en- 
circle it ;  what  sorrow,  and  misery,  and 
wo  distract  it !  it  is  the  region  of  night,  and 
the  shadow  of  death.  And  this  is  the  aspect 
of  the  whole  valley,  in  all  its  length  and 
breadth  ;  in  all  its  extent  and  circumfer- 
ence. The  whole  world  lieth  in  the  wick- 
ed one. 

2.  See  the  condition  of  its  inhabitants. 
"  A  valley  of  dry  bones."  One  vast  grave- 
yard ;  one  extensive  charnel-house.  Not 
covered  with  the  recently  deceased  remains 
of  humanity,  but  with  dry  bones,  the  scat- 
tered fragments  of  past  generations  ;  heap 
upon  heap,  blanched  and  withered  by  every 
wind  of  heaven.  But  the  question  arises, 
what  has  produced  this  scene  of  desolation  ? 
Has  some  pestilence  wasted  ?  has  famine 
dried  up  the  reservoirs  of  existence  ?  These 
are  the  slain  of  sin  ;  these  are  the  blighted 
remains  of  the  pestilence  of  moral  evil  ; 
these  have  perished  in  the  want  and  famine 
which  their  rebellion  and  departure  from 
God  had  produced.  Now,  in  reference  to 
these  bones,  observe, 

(1.)  Their  number.  "  Many,  very  many," 
verse  2.  Such  is  the  moral  state  of  the 
hundreds  of  myriads  of  our  race.  There 
is  no  exception  to  this.  All  have  sinned  ; 
all  are  dead  in  trespasses,  &c. ;  not  one 
righteous,  &c. 

(2.)  Their  peculiar  appearance.  "Very 
dry."  Doubtless,  there  is  much  difference 
in  the  condition  of  our  race.  Civilization 
makes  a  great  difference  ;  hence  contrast 
the  roaming  savage  and  the  intellectual 
Hindoo.     The  light  of  the  gospel  makes  a 


great  difference  ;  hence  contrast  the  Hifi. 
doo  and  European.  But  yet,  as  to  the 
want  of  moral  resemblance  to  God,  and  £1 
life  of  holiness,  all  men  are  in  one  state  of 
condemnation  and  death.     Observe, 

(3.)  Their  hopelessness.  "Can  these  dry 
bones  live?"  &c.,  verse  3.  Ask  the  phi- 
losopher, and  he  will  confess  he  has  no  reme- 
dy for  such  moral  dreariness  ;  ask  the  natu- 
ralist ;  he  will  say  there  is  hope  of  a  tree, 
&c.  ;  but  here  the  bones  are  disembodied  ; 
no  flesh,  no  sinews,  and  therefore  no  hope. 
The  prophet  in  humility  referred  the  sub- 
ject back  to  God,  "  O  Lord,  thou  know- 
est."     Notice, 

II.  The  instructions  given  to  the 
prophet.  "  Prophesy,"  &c.,  verse  4.  That 
is,  preach.  The  subject  is  given,  "  O  ye 
dry  bones,  hear  the  word  of  the  Lord." 
Now,  objectors  might  say, 

(1.)  How  unphilosophical  f  They  cannot 
hear  ;  to  preach  is  foolish — out  of  the  ques- 
tion. So  might  the  prophet  have  replied. 
Or, 

(2.)  It  is  unyiecessary.  If  they  are  rais- 
ed, God  must  do  it  by  miracle.  Why, 
therefore,  prophesy  ?  If  he  will  do  it,  he 
will  do  it.  He  must  do  all,  or  none.  So 
say  some  very  sapient  persons  in  reference 
to  preaching  the  gospel.  It  is  no  use,  they 
say,  to  preach  to  dead  sinners.  When 
God  intends  to  convert  them,  he  will  do  it, 
and  our  calling  them  is  in  vain.  Shall  the 
wisdom  of  God  or  man  stand  ?  The  prophet 
obeyed,  and  prophesied.  Christ  sent  the 
apostles  to  preach  the  gospel  to  every  crea- 
ture, and  they  obeyed.  The  authority  of 
Christ  still  extends  to  the  Christian  minis- 
try ;  and  wo,  wo,  wo  to  that  man  who 
preaches  not  the  gospel  of  Christ.  The 
prophet,  no  doubt,  cried  loudly,  earnestly, 
"  Oh  !  ye  dry  bones,"  &c.     Now  mark, 

III.  The  marvellous  effects  which 
followed. 

1.  The  dry  bones  heard.  The  word  of 
God  can  open  the  ears  of  the  deaf,  and 
can  awaken  the  dead.  The  prophet  might 
have  lectured  on  philosophy,  science,  civ- 
ilization, and  morality,  but  they  would  not 
have  heard.  God's  word  is  a  hammer  and 
fire  ;  it  is  spirit  and  life.  The  latent  calo- 
ric heard  it,  when  he  said,  "  Let  there  be 
light."  The  sea  heard  it ;  the  dry  land, 
&c.  ;  and  now  the  dry  bones  hear  it. 

2.  They  were  excited.  The  stillness  was 
disturbed,  "  There  was  a  shaking,"  &c., 
verse  7.    How  often  this  has  been  the  case, 


348 


SKETCHES  OF  SERMONS. 


when  the  gospel  has  exerted  its  power  on 
the  soul !  The  three  thousand  on  the  day 
of  pentecost ;  the  jailer,  &c.  Fears  ex- 
cited ;  anxiety  produced  ;  prayer  offered. 

3.  They  were  brought  together.  By  the 
word,  men  are  brought  out  of  the  world, 
and  thus  to  associate  together.  Thus  as- 
semblies are  convened,  congregations  col- 
lected. Now  they  are  seen  in  the  sanc- 
tuary. 

4.  They  were  clothed  with  sinews  and  flesh. 
No  longer  mere  bones,  dry,  &c. ;  no  longer 
apparently  hopeless.  Appearances  now 
favorable  ;  begin  to  look  like  men  ;  to  act, 
and  think,  and  speak  as  rational  beings  ; 
conduct  now  changed,  &c. ;  habits  given 
up ;  sins  relinquished,  &c. ;  but  yet  the 
vitality  of  religion — spiritual  life — is  want- 
ing. So  the  prophet  is  now  to  call  on  the 
winds,  verse  9.     And  then, 

5.  They  lived.  By  the  wind  is  intended 
God's  Holy  Spirit.  So  often  thus  likened, 
"  The  wind  bloweth,"  &c.  Now,  the  Spirit 
of  God  resuscitates  ;  gives  newness  of  life  ; 
raises  from  the  dead,  &;c.  "  It  is  the  Spirit 
that  quickens." 

6.  They  appear  as  an  exceeding  great 
army.  Become  the  soldiers  of  Christ  ; 
fight  the  battles  of  the  Lord — the  good 
fight ;  and  finally,  receive  the  victorious 
everlasting  crown  and  reward. 

APPLICATION. 

1.  Learn  the  morally  dead  state  of  sin- 
ners. 

2.  The  efficacy  of  the  divine  word, 

3.  The  importance  of  gospel  prophesy- 
ing. 

4.  The  ability  of  sinners  to  hear  and 
obey. 

5.  The  Spirit's  influence  in  regenera- 
tion. 

6.  The  conflicts  of  the  spiritual  life. 


THE  SAVIOUR'S  VISIT  TO  OUR  WORLD. 

A    CHRISTMAS    SKETCH. 

"  Blessed  be  the  Lord  God  of  Israel,  for  he  hath 
visited  and  redeemed  his  people." — LukeI.  68,69. 

Of  all  events,  that  of  the  advent  of  the 
Saviour  was  the  most  glorious  and  interest- 
ing ;  all  things  connected  with  it  are  cal- 


culated to  excite  our  wonder  and  command 
our  praise.  The  glorious  person  appearing, 
the  world  from  which  he  came,  and  the 
errand  which  brought  him  to  our  earth,  are 
all  subjects  sublimely  important  and  de- 
serving our  studious  contemplation.  It  had 
been  predicted  that  a  herald  or  harbinger 
should  prepare  the  way  of  the  Lord.  Now 
the  tidings  of  John's  conception  were  an- 
nounced to  Zechariah,  but  in  consequence 
of  his  unbelief  he  was  struck  dumb,  and  it 
was  only  when  John  was  to  be  circumcised 
according  to  the  law  that  his  mouth  was 
opened,  and  he  spake  and  blessed  God,  &c. 
Notice, 

I.  The    DECLARATION     CONCERNING    THE 

God  of  Israel.     "•  He  hath  visited  us." 

II.  The  figurative  representation  of 
THE  Messiah.     "  Hath  raised  up  a  horn." 

III.  The  praise  which  we  are  bound 

TO  OFFER    IN    COMMEMORATING    THIS   EVENT. 

"  Blessed,"  &c. 

I.     The     DECLARATION     CONCERNING    THE 

God  of  Israel.  No  term  so  endearing  to 
pious  Jews  as  that  of  the  God  of  Israel ;  it 
reminded  them  of  the  covenant  he  had  made, 
the  deliverance  he  had  wrought,  and  the 
blessings  he  had  conferred.  God  had  often 
visited  and  often  redeemed  them  in  a  tem- 
poral sense ;  from  Egypt  and  Babylon. 
Many  of  these  visits  had  been  of  a  most 
striking  character,  as  when  he  appeared  to 
Moses  in  the  bush — on  Sinai — in  the  temple ; 
but  chiefly  he  visited  them  through  the  me- 
dium of  the  prophets.  God  "  spake  unto 
the  fathers  by  the  prophets  ;"  but  there  was 
one  visit  above  all  the  rest  and  to  crown  the 
whole,  that  in  the  person  of  his  Son.  Now 
of  this  visit  of  Jesus  observe, 

1.  It  had  been  long  promised  and  expected. 
It  was  the  essence  of  the  first  promise,  and 
Eve  looked  for  it  and  exclaimed,  "  I  have 
gotten  a  man  from  the  Lord."  Abel 
had  the  eye  of  his  faith  fixed  upon  it.  So 
Abraham,  he  desired  to  see  and  did  see 
Christ's  day  and  was  glad.  To  him  all 
the  prophets  gave  witness,  and  hence  a  gen- 
eral expectation  had  been  kept  up  among 
the  pious,  to  the  time  of  his  incarnation.  In 
hope  of  Israel's  Messiah  thousands  had 
fallen  into  the  arms  of  the  sleep  of  death. 

(2.)  It  was  a  visit  which  had  been  mi- 
nutely predicted.  As  to  the  miraculous  na- 
ture of  his  advent,  the  place,  and  the  lime  ; 
at  the  time  that  the  sceptre  departed  from 
IJudah,  (Ssc;  when  Daniel's  seventy  weeks 


AN  EPITOME  OF  THE  GOSPEL, 


349 


were  accomplished,  then  did  the  illustrious 
visitant  appear. 

(3.)  It  was  a  visit  distinguished  for  a 
condition  of  vohmtary  abasement.  The  God- 
head descending  to  be  veiled  in  flesh,  leav- 
ing heaven  for  earth,  a  throne  for  a  man- 
ger, die. 

(4.)  It  was  still  a  visit  of  magnificence 
and  glory.  The  heavens  were  illuminated 
by  the  star ;  the  skies  resounded  with  the 
anthem  of  praise.  Angels  descended  and 
proclaimed  his  birth.  "  Unto  you  is  born," 
&c. 

(5.)  It  was  a  visit  of  stupendous  Jove. 
"  God  so  loved,"  &c.  "Herein  is  love," 
&c.  "  He  sent  his  Son  not  to  condemn," 
&c.  "  He  came  into  the  world  to  save," 
&c.  Hence  it  was  a  visit  of  redeeming 
power  and  mercy.  "  And  redeemed."  To 
buy  back — 'to  deliver — emancipate. 

II.  The  figurative  representation  of 
THE  Messiah.     "  Horn  of  salvation." 

(1.)  A  horn  is  a  symbol  of  power  and 
strength,  see  1  Sam.  ii.  1  ;  2  Sam.  xxii.  3. 

(2.)  Or  it  may  refer  to  the  horns  of  the 
altar  to  which  criminals  fled  when  in  im- 
minent peril,  and  where,  except  in  case  of 
murder,  they  found  a  sanctuary.  See 
the  case  of  Adonijah,  1  Kings  i.  50.  Now 
Christ  is  the  horn  of  salvation  to  the  peni- 
tent sinner  who  is  fleeing  for  mercy.  None 
can  be  saved  elsewhere,  and  none  can  per- 
ish there. 

III.  The  praise  we  should  offer  to 
God  IN  COMMEMORATING  THIS  EVENT.  "Bless- 
ed," &c.  "  Thanks  be  to  God,"  &c.  Praise 
may  be  uttered, 

1.  By  the  lips.  And  this  is  right  and 
proper.     Christ  must  be  our  song. 

2.  By  ihe  feelings  of  the  heart.  By  think- 
ing, meditating,  loving,  and  delighting  in 
Christ. 

3.  By  the  conduct  of  the  Ife.  "  We  are 
to  show  forth,"  &;c.  Live  to  Christ,  extol 
him  in  our  conduct,  &c.  Do  his  will,  car- 
ry out  his  designs. 

APPLICATION. 

1 .   This  subject  condemns  those  7vho  make 
these    commemorative  seasons  opportimilies 
of  folly  and  siii.      What  would   heathens 
I  think  ? 

1      2.  Let  Christians  display  a  spirit  and  con- 
duct worthy  of  their  profession. 

3.  Receive  Christ  Jesus  into  your  hearts 
by  personal,  living  faith. 


AN  EPITOME   OF  THE  GOSPEL. 

"  This  is  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, that  Christ  Jesus  came  into  the  world  to 
save  sinners." — 1  Timothy  i.  15. 

Our  text  contains  an  epitome  of  the  gos- 
pel. It  is  one  of  those  exceedingly  rich 
and  comprehensive  passages  with  which 
the  epistles  of  Paul  abound,  and  yet  it  may 
be  allowed  the  pre-eminence  of  what  even 
that  distinguished  apostle  has  penned  or 
left  on  record  for  the  consolation  of  the 
church  and  the  hope  of  the  world.  Every 
word  in  the  text  is  precious  and  momentous, 
and  the  whole  is  so  comprehensive,  that  we 
might  with  propriety  take  the  text  as  the 
basis  of  a  series  of  discourses  on  the  evi- 
dences and  blessings  of  the  Christian  reli- 
gion. The  apostle  had  been  referring  to 
his  own  history,  and  the  text  is  full  of  the 
emotion  of  his  heart,  see  verse  12,  &c. 
Notice, 

I.  The  person  to  whom  the  text  re- 
fers. "Christ  Jesus."  Now  in  contem- 
plating the  blessed  person  of  the  Saviour, 
we  notice, 

1.  His  deity.  The  world's  Redeemer  ia 
the  blessed  (jod.  Jehovah  of  hosts  is  ever 
represented  in  the  Old  Testament  scriptures 
as  the  Redeemer  of  mankind.  This  divine 
character  Christ  also  assumed.  "  He  who 
hath  seen  me  hath  seen  the  Father."  "  I 
and  the  Father  are  one."  "  He  thought  it 
not  robbery,"  &c. 

2.  His  humanity.  His  existence  is  clear- 
ly intimated  before  he  came  into  the  world. 
As  Deity  he  existed  from  everlasting  ;  when 
he  came  into  the  world  he  did  not  appear 
in  the  overwhelming  brightness  of  his  divine 
glory;  became  wrapped  in  mortal  fiesh ; 
he  tabernacled  in  human  nature;  formerly 
in  the  cloud  ;  now  in  our  nature.  He  was 
made  of  a  woman,  «Sic.  "  God  manifest  in 
the  flesh,"  &;c.    A  child  bnrn — a  son  given. 

3.  In  the  union  of  the  two  natures.  God- 
man.  Immanuel.  Real  man — true  God. 
On  one  occasion  the  disciples  beheld  his 
glory ;  saw  him  ascend  the  mount  as  a  man ; 
beheld  him  transfigured  and  worshipped  as 
the  God  of  Moses  and  Elijah  ;  this  is  a 
great  mystery;  it  is  the  mystery  of  godli- 
ness. 

II.  His  visit  to  our  world.  He  came 
into  the  world  ;  this  had  been  long  predict- 
ed and  promised,  long  believed  and  expect- 
ed ;  at  length  the  period  arrived;  "the 
fulness  of  the  times."     Then  he  made  his 


8S0 


SKETCHES  OF  SERMONS. 


advent  and  paid  the  visit  of  his  redeeming 
love,  &;c.  Lived  in  it  for  about  thirty- 
three  years.  Three  things  connected  with 
the  visit. 

1.  His  holy  life.  He  exhibited  every 
holy  virtue,  every  grace,  every  excellency, 
entire  spotlessness.  His  life,  a  day  with- 
out the  least  cloud  of  imperfection. 

2.  His  divine  teachi?ig.  He  taught  men 
the  way  to  eternal  life ;  he  made  known 
the  way  of  salvation  ;  he  revealed  the  will 
of  his  heavenly  Father. 

3.  His  marvellous  sufferings.  Poverty, 
contempt,  hatred,  persecution,  death,  con- 
nected with  sufferings  of  soul  the  most  in- 
tense ;  death  the  most  ignominious  and 
cruel ;  death  followed  by  a  resurrection  the 
most  marvellous. 

III.  The  great  end  of  Christ's  advent. 
"  To  save  sinners."  Violators  of  God's 
law,  polluted,  wretched,  worthless  sinners  ; 
sinners  without  plea  or  merit  ;  sinners 
jtistly  perishing  by  reason  of  their  own 
guilt.     Now  observe, 

1 .  He  came  to  save  from  sin  and  its  con- 
sequences. Look  at  sin.  A  disease  ;  death 
its  consequence.  Treason  ;  hell  its  pun- 
ishment. Crime;  remorse  its  punishment. 
Now  his  coming  did  not  alter  the  fact  of 
men  being  sinners,  or  render  their  sins  less 
deserving  punishment,  or  bribe  the  justice 
of  God  so  as  not  to  punish  ;  but  he  paid 
the  exaction  ;  he  died  for  the  sinner — in 
his  stead — took  his  place,  so  that  through 
Christ  the  sinner  may  be  pardoned.  Now 
God  can  be  just,  &c.  Now  the  penalty  is 
withdrawn;  the  rebel  may  live  ;  no  neces- 
sity for  his  eternal  death.  "  God  so  loved," 
&c. 

2.  Into  a  state  of  holiness  and  its  blessed 
results.  A  sinner  merely  pardoned  would 
immediately  si;i  again,  and  thus  would 
never  be  meet  for  the  holy  services  of  a  holy 
world.  Christ  came  into  the  world  to  ex- 
hibit real  purity,  and  to  enforce  it ;  but 
more,  to  obtain  it  for  us  ;  this  he  has  done 
by  procuring  the  Holy  Spirit,  who  renews 
the  heart,  changes  the  entire  man,  and  gives 
power  to  love  and  serve  God.  This  is  the 
essence  of  salvation — to  restore  the  lost 
image  of  God  ;  and  this  will  ensure  the 
bestowment  of  eternal  glory  ;  made  pure 
in  heart,  we  shall  see  and  enjoy  God  forever 
and  ever. 

IV.  The  apostle's  remarks  concern- 
ing THIS  great  gospel  SAYING.  He  says 
that  it  is, 


1 .  Faithful.  That  is,  it  is  true  ;  it  is  a 
verity,  not  a  fable,  not  an  imposition  ;  that 
Christ  lived,  wrought  miracles  and  was 
crucified,  is  attested  by  heathen  and  Jewish 
writers  as  well  as  Christians.  The  testi- 
monies of  Christians  for  300  years,  who 
were  put  to  death  by  thousands  for  believ- 
ing it  and  professing  it.  The  power  and 
influence  of  this  truth,  wherever  it  has  been 
promulgated  by  preaching  or  diffusing  the 
gospel,  prove  it. 

2.  It  is  worthy  of  all  acceptation.  Wor- 
thy of  being  accepted  ;  that  is,  being  be- 
lieved and  trusted  in  ;  to  accept  it,  is  to 
give  full  credit  to  it,  and  treat  it  as  true  ; 
to  believe  it  with  all  our  hearts.  Now,  it 
is  worthy  of  all  acceptation,  that  is,  a  cor- 
dial,  decided,  and  grateful  acceptation. 
With  joy  and  thanksgiving,  &c.  It  is 
worthy  of  being  accepted  by  all.  All 
classes — learned  and  illiterate — rich  and 
poor ;  all  grades,  profane  and  moral  ;  all 
ages,  young  and  old. 

APPLICATION. 

1 .  But  one  saying  in  the  world  that  meets 
the  sinner^s  case,  and  it  is  this  concerning 
Christ.  His  cross  and  gospel,  the  only 
ground  of  hope. 

2.  This  saying  every  sinner  is  heir  to. 
Gospel  has  sent  it  to  every  creature,  even 
the  chief;  the  vilest  man  on  earth  is  but  a 
sinner  ;  the  best  man  is  a  sinner  too. 

3.  Accept  it,  or  it  will  not,  cannot  save 
you.     Do  it  now.     Prove  it,  &c. 


JOHN  THE  BAPTIST. 

"  Verily,  I  say  unto  you,  Among  them  that  are 
born  of  women,"  &c. — Matthew  xi.  11. 

John  the  Baptist  had  sent  two  disciples 
to  inquire  into  the  character  of  Jesus,  and 
his  profession  of  the  Messiahship.  It  could 
not  be  that  he  thus  sent  for  his  own  sake, 
for  he  had  seen  and  heard  the  attestation  of 
Christ  even  at  his  bapti.-;m  ;  but,  doubtless, 
he  did  this  for  the  sake  of  his  own  disciples, 
that  they  might  receive  him,  and  cleave  to 
him  as  the  sent  of  God.  The  Saviour's 
account  of  John  is  peculiarly  forcible  and 
striking.  He  refers  to  the  plain  and  power- 
ful characteristics  of  John's  manner,  in 
verses  7  and  8  ;  then  to  his  exalted  office, 
verses  9  and  10  ;  and  thus  concludes  the 
description.     Our  text  may  refer  to  his  pe- 


JOHN  THE  BAPTIST. 


3&I 


culiarly  holy  character — to  his  powerful 
and  effective  ministry  ;  but  we  rather  think. 
to  the  particular  office  of  John  as  the  herald 
and  harbinger  of  Christ.  In  this,  he  was 
greater  than  any  of  the  prophets,  &c. ;  yet 
in  respect  of  the  glory  of  the  gospel  dis. 
pensation,  the  least  of  the  apostles  of  Christ 
would  be  greater  and  more  dignified  than 
John.  Before  we  enter  on  the  life  of  the 
Baptist,  let  us  just  glance  at  the  prophecies 
which  had  respect  to  him  ;  Isaiah  xl.  3, 
&c.  ;  Malachi  iii.  1.  The  concluding 
prophecy,  which  referred  to  Christ,  also 
noticed  his  illustrious  harbinger.  Observe, 
then,  in  reference  to  the  Baptist, 

I.  His  PARENTAGE  AND  BIRTH.  His  father, 
Zacharias,  was, 

(1.)  Priest  of  the  Lord.  His  mother  was 
a  holy  woman  ;  the  cousin  of  the  virgin 
mother  of  Jesus.  Read  the  description  of 
this  godly  pair,  Luke  i.  6. 

(2.)  He  was  of  the  course  of  Abia. 
David  divided  the  priests  into  twenty-four 
classes,  or  courses,  who  performed  their 
duty  in  the  temple  week  by  week.  The 
priests  generally  resided  in  cities  a  little 
distance  from  Jerusalem.  From  these  they 
came  to  the  temple  service,  and  then  re- 
turned to  their  dwellings. 

(3.)  Zacharias  was  now  engaged  in  his 
priestly  service  of  offering  incense  to  the 
Lord.  In  offering  incense,  three  persons 
were  engaged  :  one  was  to  remove  the  ashes 
of  the  previous  service  ;  another  to  bring 
the  pan  of  burning  coals  from  the  altar  of 
burnt  sacrifice,  and  then  retire  ;  the  third 
was  to  pour  the  incense  on  the  coals,  and 
while  the  smoke  filled  the  place,  to  intercede 
with  Jehovah  on  behalf  of  the  people. 
This  Zacharias  was  doing,  when  he  beheld 
on  the  right  side  of  the  altar,  the  angel  of 
the  Lord.  The  fears  of  Zacharias  were 
aroused.  Fear  is  the  attendant  of  sin. 
The  best  men  feel  their  sinfulness,  and 
therefore  fear. 

(4.)  The  celestial  messenger,  however, 
now  reveals  his  errand  ;  see  Luke  i.  13, 
&c.  He  also  reveals  his  own  name — 
"  Gabriel,"  one  of  the  chief  and  exalted 
attendants  of  God  ;  he  had  six  hundred 
years  before  visited  Daniel. 

(5.)  Observe  Zacharias's  difficulty  of 
belief,  verse  18.  Here  was  the  struggle 
between  doubt  and  faith,  "  Lord,  I  believe," 
&c.  God's  word  enough  ;  nothing  can  be 
really  stronger ;  he  evidently  desired  a  sign. 
Observe, 


(6.)  The  token  given,  verse  20.  A  very 
painful  one  ;  yet,  in  tlie  midst  of  deserved 
wrath,  God  remembered  mercy.  Nothing 
more  grievous  than  unbelief;  it  is  an  insult 
offered  to  the  veracity  of  God.  He  was 
now  tlie  subject  of  solicitude,  as  he  did  not 
appear  at  the  usual  period,  &c.,  verse  21. 
At  length  he  came  forth,  but  his  appearance 
and  manner  indicated  that  something  extra- 
ordinary had  occurred,  &c.,  verse  22. 
Zacharias,  notwithstanding  all  the  events 
which  had  taken  place,  continued  his  ser- 
vice in  the  temple,  and  when  his  period  of 
ministration  was  ended,  he  returned  to  his 
own  house. 

(7.)  At  length  the  birth  of  John  took 
place,  amidst  the  joy  and  thanksgiving  of 
his  friends,  verse  58  ;  and  on  the  day  of 
his  circumcision,  they  proposed  to  call  him 
after  the  name  of  his  father,  Zacharias ; 
but  his  mother  said,  "  Nay,  let  him  be 
named  John."  Zacharias  was  then  appeal- 
ed to,  and  he  asked  for  a  writing-table,  and 
he  wrote  his  name,  "  John,"  and  imme- 
diately his  tongue  was  loosed,  and  he  spake 
and  praised  God,  verse  64-66.  Let  us 
just  glance, 

II.  At  the  personal  character  of 
John.     Now  observe, 

1 .  He  was  sanctified  to  the  Lord  from  the 
womb.  God  raised  him  up  for  his  own  spe- 
cial  work  and  glory.  The  same  is  also 
recorded  of  Jeremiah,  i.  5  ;  and  it  was 
equally  so  with  Samuel. 

2.  He  was  to  he  a  Nazarite  in  his  course 
of  life  ;  verse  15.  Thus  he  was  not  to 
drink  either  wine  or  strong  drink.  God 
designed  him  for  an  especial  work,  and 
demanded  great  austerity  of  life.  He  was 
to  be  an  example  of  self-denial  and  self- 
government  to  the  people.  One  inference 
can  be  drawn  from  this  :  God  has  connected 
especial  honor  with  those  who  avoid  intoxi- 
cating fluids. 

3.  He  tvas  to  be  filled  with  the  Holy  Ghost. 
Thus  in  heart  and  mind,  in  lip  and  life,  in 
knowledge,  and  unction,  and  power,  he  was 
to  be  a  burning  and  shining  light,  and  a 
faithful  herald  of  his  blessed  Lord,  &c. 
Learn, 

1.  That  heads  of  families  should  study 
the  graphic  exhibition  of  domestic  piely  as 
given  in  the  account  of  the  parents  of  John, 
verse  6. 

2.  While  we  consider  Zacharias  ^and 
Elizabeth  as  highly  favored  of  the  Lord, 
yet  think  on  our  superior  privileges  and 


352 


SKETCHES  OF  SERMONS. 


mercies.     "  To  us  a  child  is  born,"  &;c. ; 
the  child  Jesus ;  the  Lord,  the  Saviour. 

3.  To  testify  of  him  messengers  of  mercy 
have  been  sent  to  us.  Have  we  heard,  be- 
lieved, and  been  brought  to  a  saving  know- 
ledge of Jesus  ? 


JOHN  THE  BAPTIST. 

SKETCH  II. 

"  Verily  I  say  unto  you,  Among  them  that  are 
born  of  women  there  hath  not  risen  a  greater  than 
John  the  Baptist." — Matthew  xi.  11. 

Having  previously  directed  your  atten- 
tion to  several  leading  features  in  the  per- 
son of  this  distinguished  servant  of  God,  we 
now  have  to  contemplate  his  ministry  and 
public  character.  A  word  or  two,  however, 
first,  respecting  his  personal  appearance  and 
mode  of  life. 

( 1 . )  His  appearance  was  peculiarly  plain . 
His  garment  was  made  of  the  coarse  cam- 
el's liair,  bound  round  him  with  a  leathern 
girdle — a  dress  which  had  often  been  worn 
by  the  Jewish  prophets.  How  great  the 
contrast  between  his  costume  and  that  of 
some  modern  preachers  of  the  gospel,  who 
study  elegance  and  finery  ;  whose  fingers 
and  persons  are  often  arrayed  with  rings 
and  jewels  ;  a  sad  example  to  the  audito- 
ries they  address. 

(2.)  His  mode  of  life  was  peculiarly  aus- 
tere. "  And  his  meat  was  locusts  and  wild 
honey."  Locusts  were  only  eaten  by  the 
poorest  of  the  people  ;  and  in  this  descrip- 
tion we  are  reminded  of  the  humble  class 
of  persons  with  whom  he  chiefly  mixed, 
and  the  abstemiousness  he  observed  with 
regard  to  his  food.  Many  persons  live  only 
to  eat  and  attend  to  the  appetites  of  the  an- 
imal man.  John  only  ate  to  live.  He  was 
indifferent  to  the  luxuries  of  life,  and  ex- 
isted to  execute  his  high  office  and  glorify 
God.  In  referring  to  John's  public  labors, 
observe, 

L  The  sphere  which  he  principally 
OCCUPIED.  The  district  called  the  "  wilder- 
ness of  Judea,"  was  not  a  dreary,  uninhab- 
ited part  of  the  land,  but  one  less  popu- 
lated than  other  regions.  It  would  have 
been  out  of  character  for  John  to  have  re- 
tired from  mankind,  when  he  came  expressly 
to  teaclvthnm.  In  this  wilderness  there  were 
several  villages,  of  which  Bethahara  was 
one  and  the  chief.     Here,  at  some  distance    his  unworthiness  for  the  office  ;  but  tlie  Re^ 


from  the  noisy,  busy  cities,  did  he  publish 
the  nature  of  his  message,  and  the  truths 
of  his  great  commission.  To  the  standard 
of  truth  John  elevated,  great  numbers  re- 
sorted; so  much  so,  that  in  hyperbolical 
language,  "  there  went  out  to  him  Jerusa- 
lem, and  all  Judea;"  that  is,  great  num- 
bers of  the  people.     Notice, 

II.  The  spirit  of  John's  ministry.  The 
spirit  of  John's  ministry  had  been  typified 
in  the  life  and  labors  of  Elijah  the  prophet, 
verse  14  ;  Mai.  iv.  5.  The  period  when 
both  were  called,  was  one  of  general  de- 
clension. In  the  plainness  of  their  attire 
they  resembled  each  other ;  in  their  holy 
daring,  and  lofty,  courageous  spirit  ;  in 
their  zeal  for  the  glory  of  God  ;  in  faith- 
fully reproving  iniquity  in  exalted  places  ; 
and  as  Elijah  just  went  before  the  prophet- 
ical dispensation,  and  introduced  it,  so  John 
came  to  prepare  the  way  for  the  great  Pro- 
phet, the  heavenly  teacher,  and  the  gospel 
dispensation.     Observe, 

III.  The  nature  of  his  ministry.  This 
embraced  four  things  : — 

1.  To  convince  the  people  of  their  sins. 

There  was  a  spiritual  apathy  on  the  people 

generally  ;  among  the  Pharisees,  a  spirit 

of  self-righteousness,  and  among  the  Sad- 

.  .  .  .  ^ 

ducees,  a  spirit  of  skepticism  and  unbelief. 

He  labored  to  awaken  the  careless,  to  strip 

the   Pharisees  of  their  hypocrisy,  and  to 

arouse  all  classes  to  a  sense  of  religion. 

2.  Repentance.  This  was  John's  great 
doctrine.  "Repent."  Change  your  course 
of  life  ;  think  differently,  feel  differently, 
act  differently  ;  he  demanded,  too,  fruits 
of  repentance  ;  see  Matt.  iii.  8,  &c. 

3.  Baptism.  He  was  emphatically  styled 
the  "  Baptist."  In  the  Dutch  version  he  is 
called  the  "  dipper."  He  baptized  the  peo- 
ple in  Jordan.  On  the  repentance  of  the 
people,  he  baptized  them  for  the  remission 
of  sins.  Thus  he  said,  "  Forsake  your 
evil  doings,  confess  your  faults,  be  baptized, 
and  expect  the  Messiah,  whose  herald  I 
am,  and  ye  shall  obtain  forgiveness  of 
sin." 

4.  Thus  his  ministry  was  to  prepare  a 
people  for  the  Lord.  Having  gone  forth 
for  some  period  doing  so,  he  was  then  hon- 
ored by  being  called  to  baptize  Jesus,  his 
Lord,  and  introduce  the  Saviour  to  the  Jew- 
ish nation.  This  he  did,  his  humility  being 
overruled  by  Christ  ;  for  when  Jesus  had 
come  ninetv  miles  to  John,  John  confessed 


THE  POOR,  &c.,  INVITED. 


353 


deemer  said,  "  Suffer  it  to  be  so  now,  for 
tlius  it  becometli,"  &c.  It  was  now  that 
John  truly  said  to  his  disciples  respecting 
his  own  ministry,  "  I  must  decrease,  but  he 
(i.  e.  Jesus)  must  increase." 

(1.)  John's  ministry  was  to  a  great  ex- 
tent successful.  Many  heard,  and  feared, 
and  turned  to  the  Lord.  His  known  sanc- 
tity, and  his  holy  fidelity,  gave  him  great 
influence  over  the  people,  and  his  name 
and  virtues  were  greatly  venerated  by  the 
Jews. 

(2.)  His  ministry  was,  however,  but  of 
short,  duration.  It  is  probable  that  John 
did  not  begin  his  work  more  than  a  year 
before  Christ's  baptism,  and  considerably 
before  Christ's  death  it  terminated.  This 
will  lead  us  to  consider, 

IV.  The  tragical  death  of  the  Bap- 
tist ;  Matt.  xiv.  1.  Herod,  the  tetrarch, 
had  married  his  brother  Philip's  wife,  al- 
though his  brother  was  still  living.  This 
wicked  exhibition  of  adultery  and  incest, 
Jolm  had  faithfully  reproved,  and  had  said 
to  Herod,  "  It  is  not  lawful  for  thee  to  have 
her,"  &c.,  verse  4.  In  this  the  Baptist 
exposed  his  life,  for  Herod  was  urged  by 
Herodias  to  kill  him,  and  would  have  put 
him  to  death  but  for  fear  of  the  people.  An 
occasion,  however,  is  soon  found  for  the 
removal  of  this  preacher  of  righteousness. 
Matt.  xiv.  6.  Herod's  birthday  is  kept  ; 
hero  was  music,  and  feasting,  and  dancing  ; 
the  (laughter  of  Herodias  so  pleased  Herod 
and  the  guests,  that  he  said,  "  Ask  of  me," 
&c.  Here  was  a  rash  and  foolish  engage- 
ment, made  under  the  influence  of  sensual 
excitement,  and  made  to  a  girl  on  account 
of  her  skill  and  grace  in  dancing,  &o. 
The  daughter  consults  with  the  mother, 
and  the  mother  instructed  her  as  to  the  na- 
ture of  her  request.  Who  could  have 
supposed  the  horrid  request,  which  the  se- 
quel of  the  history  presents,  would  have 
been  made  !  She  asks  not  for  an  estate, 
riches,  or  glory,  but  for  a  head — the  head 
of  a  living  human  being  ;  the  head  of  a 
servant  of  the  living  God  ;  the  head  of 
John  the  Baptist ! 

The  king  issorry^  Exceedingly  so,  &c.  ; 
yet  for  his  oath's  sake,  and  for  his  honor 
with  the  guests,  he  consents.  Here  a 
wicked  vow  is  still  more  wickedly  kept  ; 
the  principle  the  same  as  the  false  honor  of 
the  duellist  and  the  gambler  of  our  own 
time  ;  the  honor  of  fiendish  spirits  ;  of 
proud  human  demons. 
N  45 


The  decree  is  given,  for  the  request  is 
instant.  "  Give  me,"  says  a  young,  at- 
tractive damsel,  "  here,  now  at  this  feast, 
at  this  time,  give  me  the  head  of  the  Bap- 
tist in  a  platter  or  dish." 

The  executioner  is  dispatched.  The  holy 
man  is  secretly  beheaded ;  his  head  is 
placed  in  the  horrid  dish,  and  brought  to 
the  banquet  of  wine  and  revelling ;  the 
damsel  receives  it  with  the  awful  distor- 
tions of  death  in  the  muscles  of  the  coun- 
tenance, and  she  gives  it  to  her  mother. 
Here  the  affecting  narrative  terminates. 
History  records  that  the  vengeance  of  God 
rested  upon  each  of  the  perpetrators  of  this 
atrocious  deed.  Herod's  overthrow  soon 
followed,  and  he  was  banished  to  Lyons,  in 
Gaul.  It  is  said  of  the  impious  daughter 
of  Herodias,  that  as  she  was  crossing  a 
frozen  river  the  ice  separated,  and  she 
sank  to  the  neck,  when  two  pieces  severed 
her  head  from  the  body, 

APPUCA.TION. 

1.  Learn  the  mysteriousness  of  divine 
providence.  The  enemies  of  God  often  in 
purple,  in  pomp,  &g.  ;  John  in  prison  ;  be- 
headed. A  glance  at  the  judgment,  and 
the  eternal  state,  will  reconcile  us  to  the 
dispensation  :•  "  Blessed  are  the  dead  who 
die  in  the  Lord,"  and  especially  "  for  the 
Lord."     Sooner  home,  sooner  glorified, 

2.  The  snares  of  unlauful  pleasures. 
How  ruinous  has  been  the  banquet  !  more 
so  than  war,  or  pestilence,  or  famine.  Hov^ 
hardening,  &c.  Wine  is  not  only  amock^j>^ 
but  often  a  blood-thirsty  demon. 

3.  Have  v)e  received  the  Messiah,  and  the 
kingdom  he  came  to  establish  ?  This  is  the 
great  question  ;  personal — individ^val^— uni- 
versal. 


THE  POOR,  &c.  OF  THE  STREETS  AND . 
LANES  OF  THE  CITY  INyiTED. 

"  Then    the  master  of  the  hp«se  being  angry 
said  to  his  servant,  Go  out  quick}y  into  the  streets  , 
and  lanes  of  the  city,  and  bring  in  hither  the  poor, 
mid  the  maimed,  and  the  halt,  and  the  blind."— r-.. 
Luke  xiv.  2L 

Our  text   is  part  of  the   parable  of  the- 
marriage  supper,  which  is  designed  to  ex- 
hibit the  abundant  provision  ofthe  gospel,  and! 
the  sinful  rejection  of  it  by  unbelieving  sin- 
ners.    Man,  by  reason  of  transgression,  had' 
involved  himself  in  wretchedness  and  mi^-^ 


354 


SKETCHES  OF  SERMONS. 


ery.  As  a  sinful  rebel,  he  had  forfeited 
all  claim  to  the  divine  goodness  and  bounty  ; 
here  we  see  then  the  grace  of  God  in  freely 
providing  the  means  of  happiness  for  his 
ruined  creatures.  The  blessings  of  the 
gospel  are  likened  to  a  feast,  a  great  sup- 
per ;  here  we  have  suitable  provision  ; 
the  richest  and  most  costly  provision  ; 
here  is  an  overflowing  provision  ;  an  abun- 
dance, enough  for  all ;  the  invitation  issued 
was  of  the  most  free  and  generous  kind, 
verses  16,  17. 

The  conduct  of  the  bidden  guests  was 
most  ungrateful  and  wicked.  "  And  they 
all  with  one  consent,"  &c.  It  was  then 
that  the  servants  showed  these  things,  &c.  ; 
and  he  said,  "  Go  out  quickly,"  &c.  Notice, 

I.  The  sphere  of  ministerial  labor. 
♦'  Streets  and  lanes  of  the  city."  In  other 
passages  it  is  said,  "  the  highways  and 
hedges,"  &c.  Originally  God  was  wor- 
shipped in  the  temple,  and  in  the  syna- 
gogues about  Judea.  When  John  the  Bap- 
tist, however,  came,  he  went  abroad  into 
the  public  places,  and  cried,  "  Repent  ye," 
&c.  Now  Jesus  acted  upon  the  same 
principle.  He  addressed  the  people  on  the 
sea-shore,  on  the  mountain  top,  in  the  high- 
ways, &c.  The  apostles  acted  in  like 
manner,  they  went  forth  preaching  the 
kingdom  of  the  grace  of  God  in  the  streets 
of  Jerusalem,  &c.  Our  missionaries  have  to 
^ct  upon  the  same  plan  ;  if  they  were  to  wait 
luntil  the  heathen  came  to  them,  few  would 
ihear  the  word  of  life  ;  it  is  desirable  in  our 
'■own  country  that  this  also  should  be  done. 

Many  never  think  of  God  or  his  house  ; 
.but  if  entreated  they  might  be  induced  to 
fhaar  :  how  can  this  be  done  ?  both  by 
[preaching  in  the  streets,  &c.,  and  by  visit- 
■ing'tiie  families  in  our  benighted  neighbor- 
hoods, and  persuading  them  to  visit  the 
house  of  God. 

II.  Observe  the  objects  of  ministerial 
EFFORT.  "  The  poor,  the  maimed,  the  halt, 
and  the  blind,"  If  we  consider  these 
words  literally,  then  we  may  consider  that 
the  wretched,  in  general,  are  to  be  specially 
invited,  &c.  The  gospel  is  emphatically 
sent  to  the  poor ;  it  is  of  the  greatest  im- 
portance to  them  in  this  life  ;  their  souls 
are  of  incalculable  value — of  eternal  worth  ; 
but  do  we  not  see  thai  the  text  is  applicable 
in  a  spiritual  sense  to  all  men  ? 

1.  All  sinners  are  truly  poor.  Poor  as  it 
respects  the  soul  and  eternity  ;  as  poor  as 
1  the  starving  prodigal. 


2.  All  sinners  are  maimed  and  halt.  Sin 
has  destroyed  the  energies  of  the  soul ; 
they  have  not  the  power  our  holy  parents 
in  Paradise  had.  They  are  the  slaves  of 
the  enemy,  &c. 

3.  All  sinners  are  blind.  In  the  dark- 
ness of  moral  ignorance — in  the  darkness 
of  unbelief — in  the  darkness  of  condemna- 
tion. They  see  not  their  own  condition — 
they  see  not  the  beauty  of  religion — they 
see  not  the  excellency  of  Christ — they  see 
not  the  preciousness  of  the  gospel,  or  the 
importance  of  salvation.  A  poor,  maimed, 
blind  creature,  in  the  street,  is  only  a  faint 
type  of  the  true  misery  of  the  sinner.  To 
be  blind  on  the  verge  of  eternity  [  on  the 
margin  of  the  fathomless  lake  of  fire  ! 

II.  The  direction  given  respecting 
ministerial  effort.  It  is  personal  effort. 
They  are  to  go  out.  Many  duties  con- 
nected with  the  ministerial  work  ;  reading, 
study,  &c.  ;  but  all  these  must  be  in  refer- 
ence to  the  work  of  preaching — of  inviting 
sinners.  Now,  in  going  out,  three  things 
are  important : — 

1.  We  must  go  out  in  Christ's  name.  We 
are  his  servants  ;  he  commissions  us  ;  all 
our  authority  is  derived  from  him. 

2.  With  his  message.  What  he  has  en- 
joined. Many  subjects  might  amuse,  might 
interest,  &c.  Won5ers  of  nature — of  pro- 
vidence. The  earth — the  heavens,  &c. 
No,  It  m»st  be  the  gospel — the  good  news 
of  the  kingdom  ;  publishing  Christ  as  the 
only  Saviour.  "  This  is  a  faithful  say- 
ing," &c.  "  The  supper  is  ready,"  &c. 
There  must  be, 

3.  Promptitude  of  action.  "Quickly." 
Now  there  are  three  reasons  for  this  : — 

(1.)  The  work  is  divine  and  spiritual : 
this  is  the  chief  thing.  Soul  and  eternity 
first — God  and  his  glory  first. 

(2.)  Our  time  of  labor  is  limited.  What 
the  minister  does,  he  must  do  quickly.  "  I 
must  work,"  &c.  Soon  we  must  give  an 
account. 

(3.)  Sinners  are  perishing  ;  every  day 
— every  hour — every  moment,  they  are 
hurrying  into  eternity  ;  every  soul  thus 
lost  is  of  eternal  value  ;  then  it  must  be 
done  quickly  ;  the  person  enveloped  with 
flames,  must  be  saved  quickly  ;  the  ship- 
wrecked mariner  must  have  the  life-boat 
quickly  ;  the  dying  sinner  must  have  the 
balm  of  life  quickly.  When  the  soul  and 
heaven  are  concerned,  every  thing  must 
be  done  quickly. 


1 


THE  WEDDING  GARMENT. 


355 


APPLICATION. 

1.  You  have  often  been  addressed.  Flave 
you  obeyed  the  gospel  ?  Have  you  been 
brought  into  the  favor  and  family  of  God  ? 

2.  Urge  it  upon  all  to-night.  We  exhort 
— we  entreat — we  invite  all. 


THE  WEDDING  GARMENT. 

"  And  when  the  king  came  in  to  see  the  guests, 
he  saw  there  a  man  which  had  not  on  a  wedding 
garment ;  and  he  sailh  unto  him,  Friend,  how 
caniest  thou  in  hither  not  having  a  wedding  gar- 
ment ?  And  he  was  speecliless.  Then  said  the 
king  to  the  servants,  Bind  him  hand  and  foot,  and 
take  him  away,  and  cast  him  into  outer  darkness  ; 
tlicre  shall  be  weeping  and  gnashing  of  teeth." — 
Matthew  xxii.  11-13. 

The  gospel  minister  must  declare  the 
whole  counsel  of  God.  We  must  ex- 
hibit both  the  promises  and  the  threaten- 
ings  ;  we  must  invite  by  all  the  greatness 
and  preciousness  of  the  provision,  but  we 
must  also  alarm  by  exhibiting  the  terrific 
consequences  of  refusing  the  overtures  of 
life.  In  the  parable  of  which  the  text  is 
the  conclusion,  the  embassy  of  love  and 
mercy  had  first  of  all  been  rejected  ;  but 
afterwards,  a  number  had  been  prevailed 
upon  to  comply  with  the  invitation,  and  the 
table  was  furnished  with  guests  ;  but  there 
is  presented  to  us  the  fearful  condition  of 
one  of  the  guests.  "  And  when  the  king 
came  in  to  see  the  guests,"  &c.  To  realize 
the  force  of  the  picture,  imagine  the  splen- 
did guest-chamber  of  an  eastern  monarch, 
arrayed  in  all  the  magnificence  of  oriental 
grandeur.  The  wedding  ceremonies  of 
the  heir  to  the  throne  are  to  be  sumptuously 
celebrated.  The  provision  is  costly  and 
abundant.  To  add  to  the  effect,  and  toexhibit 
the  riches  and  glory  of  the  feast,  costly  vest- 
ments are  prepared  for  all  the  guests,  and  in 
these  it  is  expected  they  will  all  appear  at 
the  royal  banquet.  The  room  is  splendidly 
illuminated  ;  the  guests  are  all  assembled, 
when  the  king  in  majestic  state  is  announced. 
In  looking  around,  an  individual  is  perceived 
without  the  appointed  garment ;  he  is  inter- 
rogated by  the  monarch,  and  it  is  found  that 
he  is  an  intruder,  or  one  who  has  treated 
his  king  with  contempt.  He  is  imme- 
diately seized  by  the  servants  and  borne 
into  the  gloomy  prison  at  the  base  of  the 
palace,  where  is   darkness,    and    weeping 


and  gnashing  of  teeth.  Such  might  be 
considered  the  literal  illustration  of  the 
text.  Let  us  reflr-ct  on  the  spiritual  import 
and  design  of  the  passage.  We  must 
consider  what  we  are  to  understand, 

I.  By  the  wedding  garment.  Now  it 
is  clear  that'^it  is  the  costume,  or  spiritual 
dress,  necessary  for  the  enjoyment  of  hea- 
ven. We  need  not  then  be  in  doubt  on  this 
subject.  The  garment  is  "  holiness,  with- 
out which  no  man  shall  see  the  Lord."  It 
is  the  complete  renewal  of  the  soul  in  the 
likeness  of  the  divine  image,  which  consists 
of  knowledge,  righteousness,  and  true  holi- 
ness. Now  this  holiness  of  heart  and  life 
is  often  described  as  a  garment.  "  I  put 
on  righteousness,  and  it  clothed  me ;  my 
judgment  was  as  a  robe  and  a  diadem," 
Job  xxix.  14.  Hence  Isaiah  says,  "  He 
hath  clothed  me  with  the  garments  of  sal- 
vation, he  hath  covered  me  with  the  robe 
of  righteousness,  as  a  bridegroom  decketh 
himself  with  ornaments,  and  as  a  bride 
adorneth  herself  with  her  jewels,"  Ixi.  10. 
Hence  the  church  is  thus  described  by  the 
psalmist,  "  The  king's  daughter  is  all  glo- 
rious within,  her  clothing  is  of  wrought 
gold,"  &c.,  Psalm  xlv.  13.  Hence  too 
when  the  prodigal  returned,  he  was  adorn- 
ed with  the  best  robe.  The  Laodiceans 
were  exhorted  to  buy  gold,  &c.  "  I  coun- 
sel thee  to  buy  of  me  gold  tried  in  the  fire, 
that  thou  mayest  be  rich  ;  and  white  rai- 
ment that  thou  mayest  be  clothed,"  &;c. 
Rev.  iii.  18  ;  and  this  agrees  with  the  de- 
scription of  the  heavenly  company  :  "  And 
lo  !  a  great  multitude,  which  no  man  could 
number,  of  all  nations,  and  kindreds,  and 
people,  and  tongues,  stood  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their 
hands,"  Rev.  vii.  9.     Mark, 

II.  The  solemn  scrutiny.  "  The  king 
came  in,"  &c.     This  scrutiny, 

1.  Was  divine.  The  survey  was  made 
by  that  omniscient  Being  whose  eyes  are 
as  a  flame  of  fire.  Nothing  is  more  dan- 
gerous than  for  mortals  to  judge  one  anoth- 
er, "  Judge  not,"  &;c.  It  is  not  likely  that 
even  in  a  future  state  we  shall  possess  the 
power  of  discerning  the  heart ;  but  the 
king  immortal,  invisible,  "  whose  eyes," 
&o.  He  seeth  the  thoughts  afar  off.  Be- 
fore him  all  things  are  naked,  &c.  At 
once  he  beheld  the  man  without  the  wed- 
ding garment. 

2.  This  scrutiny  was  personal.  The 
guests  were  not  surveyed  in  masses — not 


356 


SKETCHES  OF  SERMONS. 


in  nations,  sects,  or  churches,  or  families; 
but  in  their  individual  character ;  never 
was  a  nation  all  holy  and  sacred ;  nor  yet 
a  sect — nor  church — nor  perhaps  an  entire 
family.  Religion  is  a  personal  concern  ; 
it  is  so  from  first  to  last ;  it  will  be  so  in 
its  great  and  momentous  consequences  to 
all  eternity. 

III.  The  awful  detection.  "  He  saw 
there  a  man,"  &c.  We  may  form  three 
conjectures  as  to  this  robeless  character. 

1.  It  might  have  resulted  from  careless- 
ness. He  did  not  attend  to  the  require- 
ments of  the  king  ;  he  never  duly  thought 
and  reflected  ;  was  never  deeply  impressed 
with  the  dignity  and  glory  for  which  a  sa- 
cred preparation  was  necessary.  How 
many  such  are  now  in  the  presence  of  God  ; 
no  deep  impression  as  to  the  necessity  of 
vital  religion,  of  holiness  of  heart. 

2.  It  might  have  resulted  from  •procrasti- 
nation. He  hud  perhaps  been  aware  of  the 
requisite  costume,  but  had  deferred  the 
matter  until  it  was  too  late.  How  many 
of  such  are  here  this  evening  ?  You  be- 
lieve in  the  doctrine  of  regeneration,  &c. ; 
but  you  remain  the  children  of  nature  ; 
spiritual  piety  is  put  off;  it  has  been  so  for 
years  ;  it  may  be  so  until  it  is  too  late. 

3.  //  might  have  resulted  from  proud  and 
wicked  preference.  Perhaps  thought  it  not 
essential  ;  had  other  views  ;  would  trust  to 
the  mercy  of  the  king,  or  to  his  own  beau- 
tiful habiliments.  Are  there  not  some  of 
this  class  present  ?  You  do  not  like  spirit- 
ual, internal,  evangelical  godliness;  satis- 
fied without  this.  Moral,  benevolent,  nom- 
inally Christians.     Observe, 

IV.  The  awful  investigation.  "  Friend, 
how  camest  thou,"  &c. 

1.  This  investigation  was  puhlic.  Before 
all  the  guests.  The  enemies  of  Christ  will 
be  publicly  confounded  at  the  last  day ; 
clothed  with  shame  and  contempt. 

2.  This  investigation  was  reasonable.  It 
gave  an  opportunity  for  the  exhibition  of 
righteousness.  "  How,"  &c.  Give  a  rea- 
son, &c.  God  will  allow  the  sinner  to 
plead.     This  investigation, 

3.  Was  overwhelming.  "  He  was  speech- 
less." He  was  surprised,  detected,  ashamed  ; 
be  had  no  reason  to  assign,  hence  he  was 
confounded.     Mark, 

V.  The  dreadful  punishment.  No- 
tice, 

1.  The  removal.  "Take  him  away." 
From  a  palace  to  a  prison — from  a  feast  to 


wretchedness — from  angels  to  devils — from 
heaven  to  hell. 

2.  The  sentence.  "  Cast  him  into  outer 
darkness."  Regions  of  darkness — chains 
of  darkness — the  blackness  of  darkness. 

3.  The  misery.  "  There  shall  be  weep- 
ing and  gnashing,"  &c.  The  retrospect 
shall  cause  this ;  a  life  of  folly,  of  gross 
infatuation,  &c.  The  present,  covered 
wilh  shame,  the  gnawing  of  conscience  ; 
the  gloomy  prospect,  no  hope  of  release,  or 
even  alleviation.  Lost,  irreparably  lost ; 
lost  forever. 

application. 

1.  Now  all  that  is  necessary  for  heaven 
may  he  obtained,  and  that  by  all. 

2.  Let  prof essors  examine  themselves,  ^c. 
Are  you  in  Christ?  Have  you  put  him 
on  ?  &c. 

3.  Let  sinners  be  entreated.  Listen  to  the 
voice  of  the  gospel  and  live. 


THE  WOMAN  WITH  THE  BLOODY  ISSUE. 

"  And  a  certain  woman,  which  had  an  issue  of 
blood  twelve  years,  and  had  suffered  many  things 
of  many  physicians,"  &e. — Mark  v.  25,  &c. 

Our  subject  is  one  of  the  cures  effected 
bv  the  miraculous  power  of  the  Lord  Jesus 
Christ.  Numerous  and  astonishing  were 
the  miracles  of  mercy  which  he  performed  ; 
and  it  is  worthy  of  note,  that  the  diseases 
he  cured  were  such  as  were  counted  hope- 
less by  the  ordinary  modes  of  healing. 
Such  was  the  leper,  yet  he  had  but  to  say, 
"  Be  thou  clean,"  &c.  ;  such  was  natural 
blindness,  yet  he  opened  the  eyes  of  the 
man  born  blind  ;  such  was  established 
paralysis  ;  but  to  the  most  inveterate  in- 
stance of  palsied  misery  he  said,  "Arise, 
take  up  tiiy  bed,"  &c.  An  issue  of  blood, 
of  twelve  years'  standing,  was  a  disease, 
evidently  of  this  kind.  Let  us  see  in  this 
diseased  woman, 

I.  An  emblem  of  the  sinner's  spiritual 
state. 

II.  In  her  mode  of  application,  an  ex- 
ample worthy  of  the  sinner's  imitation. 

III.  In  her  cure,  a  pledge  of  the  sin- 
ner's ACCEPTANCE  AND  SALVATION.  In  this 
woman  we  see, 

I.    An  EMBLEM  of  THE  SINNEr's  SPIRITUAL 

CONDITION.     Four  points:  a  distressing  dis- 
ease ;  of  long  continuance  ;  growing  worse 


THE  WOMAN  WITH  THE  BLOODY  ISSUE 


357 


and  worse  ;  and  incurable  by  human  agen- 
cy.    Observe  in  this  woman, 

1.  A  distressing  disease.  "  An  issue  of 
blood."  The  disease  was  one  of  Levitical 
uncleanncss  ;  no  doubt  a  cause  of  great 
suffering,  and  which,  according  to  the  Mo- 
saic ritual,  excluded  her  from  the  society 
of  others.  Now,  sin  is  often  thus  repre- 
sented. It  is  the  plague  of  the  heart ;  it  is 
internal  and  universal  spiritual  defilement ; 
see  Isaiah  i.  4.  This  moral  pollution  ex- 
cludes the  soul  from  the  fellowship  of  a 
holy  God,  and  the  enjoyment  of  holy  ser- 
vices. With  this  every  sinner  is  afflicted. 
This  woman's  affliction, 

2.  Was  of  long  continuance.  "  Twelve 
years."  Thus,  it  was  deeply  seated  and 
established  in  the  system.  The  disease  of 
sin  is  of  still  longer  continuance.  Look 
back  to  your  youth — to  your  childhood  ; 
the  very  first  actions,  thoughts,  and  words 
evince  that  the  heart  is  corrupt,  and  the 
soul  under  the  influence  of  moral  disease. 
Thus  for  years  it  has  been  more  and  more 
deeply  rooted  in  the  system,  and  establish- 
ing its  evil  dominion  and  habits  in  the  in- 
most recesses  of  the  soul.  The  affliction 
of  this  woman, 

3.  Grew  worse  and  worse.  Sin  never 
consumes  itself;  never  expires  of  itself; 
never  heals  of  itself;  neither  is  it  ever  sta- 
tionary. Like  the  stream  ever  flowing  ; 
tree  ever  growing ;  waxing  worse  and 
worse  ;  spreading  and  extending  its  power 
over  the  whole  man. 

4.  It  was  incurahle  ly  human  instrumen- 
tality. She  had  felt  it,  and  deplored  it.  and 
sought  its  removal.  She  had  suffered 
many  things,  verse  26  ;  she  had  spent  all 
that  she  had  ;  she  had  applied  to  many 
physicians.  How  often  do  sinners  exactly 
copy  her  example ;  go  to  a  variety  of 
sources  for  happiness  and  peace,  and  find 
none.  Sometimes  to  the  works  of  the  law  ; 
sometimes  to  nominal  religion  ;  sometimes 
to  penances,  fasts,  &;c.  ;  sometimes  to  alms- 
giving, &c.  But  all  our  time,  all  our  en- 
ergies, are  thus  employed  in  vain.  None 
of  these  can  heal  or  save  ;  all  physicians 
of  no  value.  Happy  for  this  daughter  of 
affliction  that  Jesus,  the  great  healer,  pass- 
ed by  where  she  dwelt ;  that  she  heard  of 
him  ;  and  that  she  presented  herself  to  his 
compassionate  nature. 

II.  In   her  mode  of   application  ;  an 

EXAMPLE  WORTHY    OF    THE    SINNEr's    IMITA- 
TION.    Having  heard  of  Jesus,  she, 


1.  Exercised  faith  in  his  healing  power. 
For  she  said,  "  If  I  may,"  &c.,  verse  28. 
Now  this  was  strong  faith,  marvellous  faith, 
of  which  there  had  been  no  previous  in- 
stance. Fle  had  spoken  and  cured  dis- 
eases; but  she  believed  that  contact  with 
his  garment  was  enough.  Thus  the  sinner 
must  believe.     Observe, 

2.  Her  faith  overcame  the  obstacles  in 
her  icay  to  the  Saviour.  There  was  a  crowd 
of  persons  ;  many  persons  intervened  be- 
tween her  and  the  Messiah  ;  it  required  ac- 
tivity, energy,  and  resolution  ;  had  she 
waited,  or  neglected  the  opportunity,  her 
disease  would  have  remained.  There  will 
ever  be  a  crowd  of  obstacles  in  the  way  to 
the  Saviour.  Every  penitent  has  so  found 
it ;  so  that  decision  and  striving  are  ever 
necessary. 

3.  Her  faith  brought  her  to  the  saving  ex- 
traction of  the  Redeemer's  virtue.  As  she 
desired,  and  believed,  and  hoped,  so  it  was 
to  her.  She  touched  the  hem  of  his  gar- 
ment, and  the  virtue  was  drawn  out,  "  and 
straightway,"  &c.,  verse  29.  The  exer- 
cise of  faith  in  Christ  is  always  followed 
by  like  results.  But  this  leads  us  to  con- 
sider hrr  cure, 

III.     As    A    PLEDGE  OF    THE    SINNEr's  AC- 

eEPTANCK  AND  SALVATION.  The  Saviour 
knew  the  effect  produced  by  the  going  out 
of  the  virtue  of  his  healing  power.  He  in- 
terrogated her,  that  tlie  case  might  be  evi- 
dent, and  that  he  might  honor  the  faith,  and 
confirm  the  cure.  In  her  case  we  have  a 
pledge, 

1 .  He  can  save  and  heal  the  soul,  as  well 
as  the  body.  He  came  expressly  to  do  this  ; 
the  instances  are  innumerable. 

2.  He  uill  save  every  believing,  trusting 
sinner.  He  has  engaged  to  do  it ;  he  loves 
to  do  it ;  he  longs  to  do  it ;  it  is  his  reward 
and  joy. 

3.  He  uill  save  in  the  same  way,  and  by 
the  same  fveans,  and  on  the  same  terms.  By 
his  inherent  virtue  and  merits — the  efficacy 
of  his  atoning  blood  ;  by  the  same  means — 
the  faith  of  the  applicant ;  and  on  the  same 
terms — "  without  money,"  &;c.  Freely, 
fully,  and  forever. 

APPLICATION. 

1 .  How  many  are  still  afflicted  Tvith  the 
plague  of  sin?  Apply  to  Jesus  all  of  you, 
and  now.  He  is  the  only  physician  ;  he 
alone  can  save. 

2.  Hoio   many  are   anxious  to  obtain  it  ? 


358 


SKETCHES  OF  SERMONS. 


Do  not  let  the  press  keep  you  back  ;  be 
resolved  ;  be  in  earnest.  Imitate  the  spirit 
and  conduct  of  this  woman. 

3.  How  many  are  healed?  Oh  !  exhibit 
much  love  and  gratitude  to  Christ,  and 
much  compassion  for  souls.  Proclaim  this 
Saviour  everywhere,  &,c. 


MARTHA'S    INORDINATE   CAREFUL- 
NESS. 

"  But  Martha  was  cumbered  about  much  serv- 
ingf,  and  came  to  him,  and  said,  Lord,  dost  thou 
not  care  that  my  sister  hath  left  me  to  serve  alone  ? 
bid  her,  therefore,  that  she  help  me.  And  Jesus 
answered  and  said  unto  her,  Martha,  Martha,  thou 
art  careful  and  troubled  about  many  things." — 
Luke  x.  40,  4L 

All  circumstances  and  conditions  of  life 
have  their  respective  snares  and  dangers. 
There  are  temptations  and  evils  to  which  all 
persons  are  liable ;  often  in  danger  even 
from  lawful  things.  Prudence  is  an  im- 
portant virtue,  but  often  degenerates  into 
selfishness  and  distrust.  Generosity  and 
hospitality  have  a  prominent  place  in  reli- 
gion ;  but  here  we  have  an  instance  of  their 
excess  being  pernicious.  Martha  and  Mary 
were  two  Christian  sisters,  who,  with  their 
brother  Lazarus,  resided  at  Bethany. 
They  were  the  object  of  the  Saviour's  es- 
pecial love,  and  were  favored  with  his  gra- 
cious visits.  Here  Jesus  was  probably  oft- 
en entertained  by  these  beloved  female 
worthies.  The  text  refers  to  one  instance, 
and  shows  how,  with  all  her  excellencies, 
Martha  evinced  a  spirit  of  over-carefulness, 
so  as  to  call  forth  the  gentle  yet  pointed  ad- 
monition of  the  Redeemer,  "  Martha,  Mar- 
tha,  thou  art  careful,"  &c.     Observe, 

I.  The  evidence  of  Martha's  careful- 
ness. Now,  three  terms  are  employed  in 
reference  to  it.     Her  mind  was  distracted 

1.  Multiplicity  of  oljects.  "Was  cum- 
bered," &c.  The  mind  is  so  formed  that 
it  cannot  actively  pursue  more  than  one  ob- 
ject at  the  same  time.  Our  real  necessi- 
ties are  few,  our  imaginary  ones  number- 
less. "Much  serving"  was  injurious  to 
Martha,  and  less  serving  would  have  been 
more  acceptable  to  Christ. 

2.  Her  viind  was  tortured  with  over-so- 
licitude. "  Thou  art  careful."  Careful- 
ness and  solicitude  are  highly  proper. 
Neither  reason  nor  religion  requires  an  im- 
provident recklessness,  or  thoughtless  indif- 


ference. A  man  must  employ  his  reflec- 
tive powers  in  providing  for  his  household. 
There  is  a  becoming  care  highly  proper 
both  as  it  respects  body,  soul,  reputation, 
&c.  The  term  often  so  rendered  in  our 
translation,  had  been  better  translated, 
"  anxious  ;"  see  Matt.  vi.  25-34.  "  Be 
careful,"  &c.  This  anxiety  is  felt  when 
the  mind  is  tortured  and  torn  by  care ; 
when  care  throws  her  dark  shadows  across 
the  mind,  and  makes  it  gloomy  and  fretful.  J 
Now,  Martha  was  quite  anxious,  &c.  I 

3.  She  loas  distracted  even  to  trouble. 
"  And  troubled."  Now,  this  is  the  neces- 
sary result  of  anxiety.  Mind  becomes 
troubled  ;  agitated  between  hope  and  fear  ; 
perplexed  ;  no  calm,  no  quiet,  no  enjoy- 
ment ;  the  opposite  of  a  placid,  peaceful, 
happy  state.  We  have  thus  seen  the  evi- 
dences of  Martha's  carefulness.  Con- 
sider, 

II.  The  evil  of  it.  Jesus  evidently 
designed  his  remark  to  be  considered  in  the 
way  of  admonition.  "  Martha,  Martha," 
&c.     You  will  see, 

1.  It  prevented  attention  to  better  things. 
Here  was  the  Son  of  the  most  high  God, 
the  world's  Messiah  ;  yet,  instead  of  being 
an  intense  listener  to  his  words,  she  was 
losing  this  great  opportunity,  and  distin- 
guished privilege.  Is  it  not  so  often  with 
you  ?  Does  not  over-carefulness  produce 
neglect  of  the  Bible  ?  prayer  ?  ordinances  ? 
&c. 

2.  It  led  her  into  censoriousTiess  of  spirit, 
"  My  sister  hath  left  me,"  &;c.  This  was 
unkind,  and  an  evidence  of  bitterness  of 
spirit,  which  ought  not  to  have  existed,  much 
less  appeared  in  presence  of  such  an  illustri- 
ous visitor.  Martha  is  a  specimen  of  all 
anxious  persons  ;  fretful  and  peevish  tem- 
pers are  often  the  result. 

3.  It  caused  her  to  treat  the  Saviour  with 
apparent  disrespect.  No  doubt  she  loved 
him,  and  intensely  ;  but  Martha  ought  not 
to  have  said,  "  Lord,  dost  thou  not  care?" 
Had  she  forgotten  the  dignity  of  her  guest? 
Did  she  not  know  what  it  was  his  meat  and 
drink  to  do  ?  Now,  anxious  worldly  care 
is  ever  in  danger  of  reflecting  upon  the 
divine  Redeemer,,  his  providence,  plans, 
&c. 

4.  It  subjected  her  to  the  reproof  of  her 
divine  Lord.  "  Martha,"  &c.  Why  so 
anxious  ?  Thou  blamest  Mary  ;  but  I 
must  tell  thee  "  one  thing,"  &c.,  "  and 
Maiy  hath,"  &,c.     Now,  worldly  anxiety 


MARY'S  HAPPY  CHOICE. 


359 


is  ever  displeasing  toCiirist,  and  ever  inju- 
rious to  the  soul.     Let  us  consider, 

III.  The  remedies  by  which  it  may  be 

AVOIDED. 

1.  By  allowing  spiritual  things  to  have 
the  ascendency.  Spiritual  food,  raiment, 
health,  riches,  &;c.     "  Seek  ye  first,"  &c. 

2.  By  cultivating  a  spirit  of  moderation  in 
reference  to  temporal  things.  "  Let  your 
moderation,"  &c.  Only  a  little  is  neces- 
sary ;  only  a  little  can  be  enjoyed  ;  only 
wanted  for  a  short  time. 

3.  By  considering  the  vUcr  inefficiency  of 
worldly  care  to  attain  its  end.  Your  anxiety 
will  produce  no  beneficial  results ;  nay,  it 
will  prevent  the  enjoyment  of  what  you 
have.  "  Who  by  anxious  thought  can 
make  one  hair  ?"  «Stc.;  see  Matt.  vi.  24,  &c. 

4.  By  seriously  considering  the  eternity 
into  which  we  are  hastening.  Soon  we  shall 
leave  all  behind — houses,  riches,  posses- 
sions;  soon  we  shall  have  done  with  pov- 
erty and  affliction.  Oh  !  think  of  heaven 
and  eternity  !  Why  should  pilgrims  be  anx- 
ious ?  citizens  of  glory  ! 

APPLICATION. 

1.  Address  the  ?noral,  and  those  who  ad- 
mire religion,  and  are  yet  strangers  to  its 
power.  What  is  it  keeps  you  back  ?  Are 
you  not  careful  ?  &c. 

2.  Urge  upon  all,  supreme  attention  to  the 
salvation  of  the  soul. 

3.  We  cannot  he  too  deeply  concerned  for 
the  riches  of  glory.  Let  us  seek  to  "  lay  up 
treasure  in  heaven,"  &c. 


MARY'S  HAPPY  CHOICE. 

"  But  one  thing  is  needful ;  and  Mary  hath  cho- 
sen that  good  part,  which  shall  not  be  taken  away 
from  her." — Luke  x.  42. 

We  have  previously  directed  your  atten- 
tion to  the  spirit  Martha  evinced,  and  the 
reproof  which  Jesus  administered  on  her 
anxiety  about  many  things.  We  have  now 
to  contemplate  the  character  and  spirit  of 
Mary. 

(1.)  You  will  observe,  that  Mary  dis- 
played intense  attention  to  the  words  of  Je- 
sus ;  she  heard  with  eagerness,  and  with 
delight,  the  discourse  of  the  Saviour. 

(2.)  The  humility  and  reverence  of  Mary 
are  also  stated.  "  She  sat  at  his  feet."  The 
proper  place  for  the  pupil,  for  the  disciple. 
Religion  ever  commences  in  this  way  ;  at- 


tention to  the  truths  of  the  gospel,  and  hum- 
bleness and  docility  of  mind  in  the  recep- 
tion of  its  sacred  contents.  Our  text  con- 
tains the  approbation  of  the  Saviour  as  to 
Mary's  conduct.  "But  one  thing,"  &c. 
Need  I  say  that  it  is  clear  Jesus  referred  to 
her  attention  to  the  soul ;  giving  the  pref- 
erence to  spiritual  matters — the  reception 
of  the  words  of  Christ ;  in  one  word,  true 
religion  is  the  "  one  thing,"  &;c.  Observe, 
the  subject  directs  us, 

I.  To    THE     UNITY     OF     TRUE     RELIGION. 

"  One  thing."  It  consists  in  the  possession 
of  the  grace  and  Spirit  of  God,  and  this  is  its 
essential  identity.  There  are  not  many  true 
religions  ;  never  was  but  one  true  and  ac- 
ceptable religion.  In  all  ages  it  has  been 
one  ;  in  all  climes  it  is  one.  The  means 
of  religion  have  varied  ;  dispensations 
changed  ;  the  laws,  &c.,  have  been  al- 
tered ;  but  religion  itself  has  ever  been 
"one  thing."  True  religion  is  connected 
with  various  blessings  and  privileges,  yet 
is  one  in  character  and  essence,  and  one 
word  may  express  the  whole — Love  !  Love 
to  God,  and  love  to  man.     Observe. 

II.  Religion  is  a  voluntary  thing. 
"  Mary  hath  chosen."  Reason  and  reve- 
lation establish  this : — 

(1.)  Reason  despises  force  and  coercion 
in  all  matters  of  mind.  Force  may  make 
slaves  and  hypocrites,  but  cannot  give  to  the 
soul  the  feelings  of  love  and  delight. 

(2.)  Revelation  from  first  to  last  goes 
upon  this  principle.  Remember  what  God 
said  to  Cain,  "  If  thou  doest  well,"  &c. 
Joshua  to  the  Israelites,  "  Behold  I  have 
set,"  &c.  God  solemnly  affirms  this  by 
Ezekiei,  xxxiii.  10,  11.  Paul,  although 
arrested  by  the  supernatural  appearance 
of  the  Saviour,  yet  was  not  coerced,  for  ho 
says,  "  I  was  not  disobedient,"  &c.  Jesus,, 
too,  when  speaking  of  Mary,  says,  "  She- 
hath  chosen,"  dsc.  Let  no  man  say  lie  is. 
wicked  of  necessity  ;  depraved  of  necessity. 
Every  man  may  believe  and  obey  the  gos- 
pel who  hears  it.  "  For  faith  cometh  by," 
&c.  "  And  whosoever  calleth,"  &c.  Christ 
laid  the  blame  upon  the  will,  "  Ye  will 
not,"  &c.     Notice, 

III.  Religion  is  emphatically  a  good, 
thing.     ''That  good  part."     It  is  good, 

1.  In  its  author  and  origin.     Every  work 
of  God  is  good.     It  is  his  own  creation  ;  has. 
his  own  signet ;  elevates  men  to  his  like, 
ness  ;  tested  and  tried  by  the  highest  standi- 
ard  it  is  <;ood. 


360 


SKETCHES  OF  SERMONS. 


2.  It  is  good  in  its  adafiation  to  the  soul. 
The  soul's  good.  It  is  the  food  of  the  soul ; 
dress,  health,  and  life  of  the  soul. 

3.  Good  in  all  its  influences.  Breathes 
good-will  to  all  men  ;  in  every  circle  and 
sphere.  It  makes  man  a  blessing  to  his 
species,  and  an  ornament  to  the  world. 

4.  Good  loilhout  any  admixture.  No  evil 
in  it.  Like  its  Author,  it  is  light,  and  in  it 
is  no  darkness  at  all. 

IV.  Religion  is  a  sure  and  certain 
THING.  "  Shall  not  be  taken  away."  Here 
is  stability — permanent  stability.  You  can- 
not say  so  of  any  thing  else.  Who  would 
dare  to  say  it  of  riches  ?  of  honor  ?  of 
health  ?  of  friends  ?  or  of  life  ?  No  ;  all 
these  are  evanescent.  We  are  never  sure, 
&c.;  but  this  is  sure.  "Shall  not  ?"  &c. 
"  God  will  not,"  dtc.  His  gifts  are  with- 
out repentance.  Satan  cannot ;  the  world 
cannot ;  the  world  can  neither  give  it  nor 
take  it  away.  If  lost,  we  must  freely  aban- 
don it ;  draw  back,  &;c.  It  is  ever  sure 
and  certain.  "  He  who  hath  begun,"  (Ssc. 
"  I  give  unto  my  sheep,"  «Sz;c. 

APPLICATION. 

1 .  What  is  engaging  your  chief  attention  ? 
Do  not  trifle  away  time,  opportunities, 
means,  &c. 

2.  Noto  accept  the  offer  of  eternal  life. 
Let  this  be  the  turning  point.  Now  bow  ; 
now  yield  yourselves  to  God. 

•3.  Believers,  thank  God,  and  take  courage. 
Yours  is  the  approbation  of  Christ.  This 
is  the  soul's  highest  honor,  and  its  sweetest 
ibliss. 


THE  ONE  THING  NEEDFUL. 

"  One  thing  is  needful." — Luke  x.  42. 

We  design  on  this  occasion  to  press  true 
■religion  upon  you,  from  its  being  emphati- 
.cally  the  "  one  thing  needful."  It  is  indis- 
pensable to  the  present  and  eternal  well- 
"being  of  man.  Let  us  ask  and  answer  a 
few  questions,  so  as  to  illustrate  the  senti- 
ment of  the  text. 

I.  From  whence  does  the  necessity  of 

RELIGION  ARISE  ? 

1.  From  the  constitution  of  the  soul  of  man. 
The  soul  was  formed  and  designed  for  reli- 
gion. True  religion  implies  knowledge — 
ifaith — love — righteousness.    The  faculties 


of  man  are  capable  of  these,  designed  for 
these.  There  is  light  for  the  understand- 
ing, truth  for  the  judgment,  motives  to  in- 
fluence the  will,  love  for  the  affections,  and 
peace  for  the  conscience. 

2.  From  the  fallen  and  wretched  state  of 
man.  He  is  not  now  in  a  perfect,  happy, 
and  holy  state.  What  can  disenthral  him  ? 
what  exalt  ?  what  purify  ?  what  console  ? 
Nothing  but  religion.  Learning  and  edu- 
cation cannot. 

3.  From  man's  responsible  state  and  cha- 
racter. Man  is  accountable  to  God.  Who 
docs  not  feel  this  ?  Every  man  must  give 
an  account  to  God  ;  be  judged,  and  reward- 
ed or  punished  in  the  eternal  state.     For 

this  in  our  natural  estate  we  are  wholly  un-  J 
fit ;  cannot  shake  off  our  accountability.  " 
Religion  invests  us  with  a  blessed  meetness 
for  the  judgment-day.  It  erase?  the  stains 
of  past  guilt ;  it  enters  our  names  in  the 
Lamb's  book  of  life;  gives  a  meetness  for 
eternal  glory. 

II.  For  whom  is  w  needful?  One 
word  might  answer  this  ',  but  we  must  par- 
ticularize. 

1 .  It  is  needful  for  the  young.  "  Where- 
with shall  a  young  man,"  &c.  It  is  the 
unerring  pilot  of  the  young  ;  it  is  the  guar- 
dian ;  it  is  the  ornament ;  it  has  to  do  with 
all  their  concerns  ;  with  health,  reputation, 
subsistence,  long  life.  "  Godliness  is  profit- 
able," &c.  ;  see  Prov.  iii.  11-26. 

2.  It  is  needful  for  parents  and  heads  of 
families.  Most  parents  are  truly  anxious 
to  feed,  clothe,  and  educate  their  children  ; 
but  if  children  have  souls,  they  require 
much  more  than  this.  Do  they  not  require 
a  religious  training  ?  a  consistent  example  ? 
and  fervent  prayer  with  them  and  for  them  ? 
What  parent  can  do  these  things  without 
religion  ?  What  a  fearful  account  will 
prayerless  parents  have  to  give  at  the  last 
day! 

3.  It  is  needful  for  the  aged.  A  man 
never  can  outlive  his  evil  nature  and  his 
sins.  The  sinner,  though  he  lives  a  hun- 
dred years,  yet  he  shall  die  accursed. 
Flow  dreadful  for  life  to  be  ending,  and  the 
great  work  of  life  not  begun ;  for  spring, 
for  summer,  and  for  harvest  to  be  over,  &;c. 
Nothing  can  make  the  dim  eye  bright  but 
this. 

4.  It  is  needful  for  the  rich. 

(1.)  Prevents  riches  from  being  a  curse. 
(2.)  Does  what  riches  cannot  do — gives 
peace,  &c. 


THE  CALL  OF  MATTHEW. 


361 


(3.)  Makes  riches  a  double  blessing. 

5.  It  is  needful  for  the  poor.  Bible — the 
poor  man's  book  ;  Christ — the  poor  man's 
Saviour  ;  the  gospel — the  poor  man's  por- 
tion in  life  ;  the  crown  of  glory — the  poor 
man's  reward  in  heaven.  It  sanctifies  and 
sweetens  poverty,  &;c. 

III.   When  is  it  needful  ? 

1.  In  hcaUh  and  strength.  Even  these 
cannot  make  the  mind  really  happy  with- 
out it.  Religion  is  the  true  health  and 
vigor  of  the  soul. 

2.  In  times  of  peril  and  sickness.  What 
anxiety  is  connected  with  these  !  Now,  the 
dissipating  scenes  of  life  out  of  reach.  How 
precious  to  know  that  the  affliction  is  ad- 
ministered by  our  Friend  and  Fatlier ;  that 
he  is  the  refiner  ;  that  the  end  is  our  good  ; 
to  be  patient,  resigned,  happy. 

3.  In  the  hour  of  death.  To  illumine  ; 
to  sustain  ;  to  save. 

APPLICATION. 

1 .  Let  me  urge  all  classes  to  choose  reli- 
gion. 

2.  Bo  it  now.  This  day  ;  this  hour. — It 
will  be  important, 

3.  Through  all  eternity. — It  is  that  alone 
which  will  produce  everlasting  felicity  in 
the  world  to  come. 


THE  CALL  OF  MATTHEW. 

"  And  as  Jesus  passed  forth  from  thence,  he  saw 
a  man  named  Matthew,  sitting  at  the  receipt  of 
custom  :  and  he  said  unto  him,  Follow  me  ;  and 
he  arose  and  followed  him." — Matthew  ix.  9. 

The  blessed  Redeemer  was  never  out  of 
the  way  of  benevolence  and  mercy  ;  wher- 
ever he  went  he  always  found  fit  objects 
for  the  exercise  of  his  grace  and  compas- 
sion. You  will  perceive  in  the  eighth 
chapter,  that  he  had  been  healing  a  man  of 
that  dreadful  disease,  the  leprosy.  Re- 
storing the  centurion's  servant ;  then  he 
went  out  into  the  coast  of  the  Gadarenes.  On 
the  voyage,  by  his  word  he  stilled  the  tem- 
pest ;  when  he  arrived  there  he  restored 
two  who  had  been  possessed  of  devils  ;  and 
caused  the  herd  of  swine  to  receive  the  dis- 
possessed spirits,  which  made  them  run 
violently  into  the  sea,  where  they  were 
drowned.  The  Gadarenes  loved  their  swine 
more  than  the  world's  Redeemer,  so  "  they 
besought  him  to  depart  out  of  their  coasts." 
Christ  then  entered  into  a  ship,  and  came 
46 


into  his  own  city,  by  which  we  understand 
Capernaum  ;  hence  it  was  an  ancient  say- 
ing, "  Bethlehem  brought  him  forth,  Naza- 
reth brought  him  up,  and  Capernaum  was 
his  principal  dwelling-place."  As  Jesus 
was  passing  forth,  "  he  saw  a  man  named  ♦ 
Matthew."     Observe, 

I.  The  PERSON  referred  to.  "  Mat- 
thew," djc.     Let  us  notice, 

1.  His  personal  history.  He  is  generally 
supposed  to  have  been  the  son  of  a  sister  or 
cousin  of  the  mother  of  Jesus,  and  thus  was 
a  distant  relative  of  the  Messiah.  It  seems 
after  his  conversion  that  he  was  also  called 
Levi.     Observe, 

2.  His  occupation.  He  was  a  publican, 
or  collector  of  the  taxes  and  customs  ;  these 
taxes  were  levied  by  the  Romans  upon  the 
Jews,and  were  exceedingly  grievous  to  them, 
as  being  a  visible  mark  of  their  subjection  to 
the  Roman  yoke  ;  besides,  these  taxes  were 
sold  to  the  highest  bidder,  and  the  collect- 
ors of  them  were  noted  for  their  covetous- 
ness  and  rapacity  ;  in  fact  they  were  just- 
ly held  in  abhorrence  by  the  people.  You 
will  perceive  that  for  a  Jew  thus  to  be  em- 
ployed was  degrading  in  the  highest  degree, 
as  it  was  giving  countenance  to  the  galling 
tyranny  of  the  Romans  over  the  Jews.  It 
will  be  seen  then  that  the  occupation  of 
Matthew, 

(1.)  Was  dishonorable  to  him  as  a  Jew. 

(2.)  It  was  associated  with  great  tempta- 
tions. 

(3.)  And  it  was  unfavorable  to  religion 
and  humanity.  Let  me  ask  you  before  I 
pass  on,  what  is  your  occupation  ?  What 
is  your  temporal  calling  ?  Is  it  a  righte- 
ous one  ?  Is  it  such  a  one  as  does  not  in- 
jure society  ?  Can  you  seek  God's  bless- 
ing upon  it  ?  If  so,  do  you  follow  it  law- 
fully ?  Do  not  let  it  engross  your  chief 
affections.  Do  not  let  it  occupy  your  sab- 
baths. Do  not  let  it  ruin  your  souls.  No- 
tice, 

II.  The  ADDRESS  OF  THE  Saviour.  "And 
Jesus  said  unto  him.  Follow  me."  Now 
you  will  observe, 

1 .  The  conciseness  of  this  address.  Two 
words  embody  it.  The  true  nature  of  re- 
ligion often  may  be  expressed  in  a  single 
sentence.  Repent  and  believe  the  gospel. 
Give  yourselves  to  God.  Be  ye  reconciled 
to  God.     "  Turn  ye,  turn  ye,"  &c. 

2.  Its  comprehensive  meaning.  "  Follow 
me."     It  implies, 

(1.)  Renunciation  of  the  world  and  sin. 


362 


SKETCHES  OF  SERMONS. 


We  cannot  pursue  two  opposite  courses — 
cannot  serve  two  masters ;  we  cannot  be 
of  the  world  and  of  Christ ;  when  he  says, 
"  Follow  me,"  he  says.  Leave  the  world  ; 
forsake  sin ;  keep  afar  off  no  longer ;  it 
implies, 

(2.)  Deciding  for  Christ.  So  soon  as 
the  prodigal  came  to  himself,  and  stood 
still,  he  then  said,  "  I  will  arise,"  &c. 
There  may  be  many  changes,  yet  none  of 
them  may  be  effective.  We  must  resolve 
to  be  the  Lord's.  Decide  that  we  will  be 
Christ's,  and  he  shall  be  ours. 

(3.)  Practical  obedience  to  Christ.  "Fol- 
low me."  Listening  to  his  words  ;  sitting 
at  his  feet ;  embracing  his  truth  ;  imbibing 
his  spirit ;  imitating  his  conversation  ;  tread- 
ing in  his  steps  :  in  one  word,  becoming 
Christians;  resembling  the  Saviour  ;  being 
humble,  self-denying,  as  Christ  was  ;  ob- 
serving all  his  precepts  and  ordinances  to 
do  them  ;  being  benevolent,  and  merciful, 
and  pitiful  as  Christ.     Notice  then, 

III.  The  conduct  of  Matthew.  "And 
he  arose,"  &c. 

1.  Contrast  it  with  the  conduct  of  many. 
Many  hear,  but  hear  only  ;  many  resolve, 
but  resolve  only ;  many  are  deeply  affect- 
ed, but  are  affected  only. 

2.  Observe  the  difficulties  in  the  way. 

(1.)  He  must  have  been  totally  indispo- 
sed to  spiritual  things.  His  habits,  pur- 
suits, &c. 

(2.)  A  lucrative  employment.  He  was 
getting  riches  ;  a  good  business  ;  self-inter- 
est at  stake. 

(3.)  The  call  involved  not  only  the  great- 
est sacrifices,  but  exposed  him  to  persecu- 
tion and  reproach — to  follow  Christ  into 
poverty  and  the  hatred  of  the  Jews — to  be 
a  disciple  of  one  whom  all  reviled — to  join 
in  his  cross  and  shame — to  risk  reputation, 
ease,  and  life. 

3.  Observe  how  he  acted.  "  He  arose," 
&ic.  He  resolved,  and  acted  decidedly, 
and  promptly.  At  once  he  became  a  dis- 
ciple ;  he  conferred  not  with  friends — nor 
with  flesh  and  blood.  He  delayed  not;  he 
arose,  and  Matthew  the  publican  became 
Levi  the  apostle  of  Jesus. 

4.  See  what  followed.  He  became  a  dis- 
ciple of  Jesus  ;  a  preacher  of  the  gospel  ; 
an  apostle  of  the  cross  ;  a  martyr  for  the 
truth.  It  is  supposed  he  sufTered  death  for 
his  religion,  by  being  pierced  with  a  hal- 
bert  in  Ethiopia,  where  he  had  long  preach- 
ed the  gospel.     In  addition,  he  wrote  the 


gospel  which  bears  his  name.  We  have 
thus  referred  you  to  Matthew  who  obeyed 
the  call  of  Jesus,  and  arose,  and  followed 
him. 

APPLICATION. 

1.  Noiv  Christ  is  passing  by.  He  is  just 
saying  what  he  said  to  Matthew.  What 
do  you  reply  ?  What  is  it  keeps  you 
back  ?     Why  delay  ? 

2.  Noio  arise  and  follow  Christ.  Cannot 
be  too  precipitate  in  this.  Why  reason  ? 
Why  study  the  matter  ?  Chi'ist  says,  "  Fol- 
low me."  Who  will  obey  ?  You,  young 
man?  &c.  You,  old  man?  &c.  Shall  it 
be  said  of  any  here,  "  They  arose  ?"  &c. 


THE  SYRO-PHENICIAN  WOMAN. 

"  Then  Jesus  went  thence,  and  departed  into 
the  coasts  of  Tyre  and  Sidon.  And,  behold,  a 
woman  of  Canaan  came  out  of  the  same  coasts, 
and  cried  unto  him,  saying,  Have  mercy  on  me, 
O  Lord,  thou  Son  of  David,"  &c. — Matthew  xv. 
21-28. 

Of  the  blessed  Saviour  it  is  written,  thai 
he  "  went  about  doing  good."  He  came 
to  bless  the  world,  and  wherever  he  went 
he  realized  the  truth  of  this  declaration. 
He  was  eyes  to  the  blind — ears  to  the  deaf 
— speech  to  the  dumb — health  to  the  sick 
— ^joy  to  the  disconsolate — mercy  to  the 
guilty — salvation  to  the  lost — and  life  to 
the  dead.  At  the  time  of  the  Messiah's 
sojourn  upon  earth,  Satan  seemed  to  have 
assumed  an  immense  amount  of  power,  and 
exercised  great  and  despotical  control  over 
the  bodies  as  well  as  the  souls  of  mankind. 
Hence  Jesus  was  often  called  to  dispossess 
those  who  were  under  the  direct  and  fear- 
ful power  of  the  prince  of  darkness.  One 
of  these  cases  introduces  us  to  the  subject 
of  our  present  discourse.  Let  us  contem- 
plate, 

I.  The  distressed  sufferer. 

II.  The  mighty  Saviour. 

III.  The  effectual  intercessor. 

IV.  The  delightful  cure. 

I.  The  DISTRESSED  sufferer.  "Daugh- 
ter  grievously  vexed,"  &c.  Several  simi- 
lar cases  are  revealed  to  us.  There  is  the 
case  of  a  youth,  whose  father  came  to 
Christ ;  the  demoniac  ;  Mary  Magdalene. 
So  the  daughter  in  the  text ;  under  the  di- 
rect agency  of  Satan  ;  impelled  by  his  evil 


THE  SYRO-PHENICIAN  WOMAN. 


363 


spirit,  mind,  and  body,  &c.  A  young  per- 
son thus  tortured  and  aiflicted  ;  beyond 
human  skill  or  power  to  I'slieve.  Let  us 
turn  from  the  sufTerer, 

II.  To  THE  MIGHTY  Saviour.  He  was 
sent  to  destroy  the  works  of  the  devil ;  to 
bruise  the  head  of  the  serpent ;  to  over- 
throw the  fell  usurper;  to  rescue  the  world 
from  his  iron  grasp.  He  had  been  typified 
by  Moses,  Joshua,  Samson,  David,  &c. 
Three  things  favorable  to  the  sufferer: — 

1.  That  this  Saviour  was  then  in  the  flesh. 
She  might  have  lived  before  Christ's  incar- 
nation ;  before  the  Shiloh — the  Deliverer 
had  come  ;  but  the  angels  had  announced, 
&c.  ;  the  Baptist  had  heralded  ;  the  Holy 
Ghost  had  descended  on  him.  He  had  en- 
tered on  the  great  work  ;  he  had  gone  forth 
in  all  his  divine  energy,  «Ssc.  ;  "  mighty  to 
save." 

2.  The  fame  of  his  poioer  had  gone  forth. 
"  Even  into  the  coasts,"  &c.  Four  very 
wondrous  cases  had  been  published  ;  the 
son,  who  was  so  torn  and  cast  into  the  fire, 
&;c.  ;  Mary  Magdalene,  now  a  disciple  ; 
the  restored  man,  out  of  whom  the  legion, 
&;c.  ;  a  dumb  and  blind  spirit.  Many  had 
come,  and  by  his  word  the  evil  spirit  had 
been  conquered  and  dispossessed.  The 
other  favorable  circumstance  was, 

3.  Thai  the  Saviour  was  near  at  hand. 
Accessible,  verse  21.  Entered  the  coasts 
of  Tyre  and  Sidon.  The  promise  of  the 
Saviour  now  ratified  ;  his  power  and  ability 
tested,  and  to  be  near  at  hand.  Oh  !  hap- 
py crisis ;  important  period  ;  golden  op- 
portunity ;  accepted  time  ;  "  day  of  salva- 
tion." 

III.  The  effectual  intercessor.  Here 
was  the  afflicted  daughter,  and  the  Al- 
mighty Saviour.  How  were  they  brought 
together  ?  The  mother  became  the  inter- 
cessor. Who  so  suitable  ?  so  admirably 
adapted  ?  What  love,  what  eloquence, 
what  perseverance,  and  what  success,  &c. 
Notice, 

1.  The  reverence  of  her  address.  She 
admits  him  to  be  the  true  Messiah ;  her 
language  involved  both  his  divinity  and 
humanity:  "  O  Lord  !  thou  Son  of  David." 

2.  The  petition  presented.  "  Have  mer- 
cy upon  me."  She  considered  her  daugh- 
ter as  herself — her  affliction  as  her  own. 
Who  has  not  felt  relative  troubles  to  be 
more  distressing  than  personal  ones  ?  What 
father  ?  what  mother  ?  what  friend  ?  &c. 
"  Pity  a  distressed  mother  j    an  afflicted, 


almost  broken-hearted  woman."  She  cried 
fervently.  Mark  !  her  suit  is  apparently 
neglected,  verse  23.  The  disciples  unite 
with  her  ;  Jesus  now  apparently  excludes 
her  from  hope,  "  I  am  not  sent,"  &c.,  verse 
24.     "  He  came  to  his  own,"  &c. 

3.  Her  prayer  is  repeated.  She  came, 
and  worsiiipped,  and  said,  "  Lord,  help 
me  !"  One  of  another  nation — one  mise- 
rable woman.  "  Lord,  help  me !"  She 
gave  him  divine  homage.  How  interesting 
the  scene — how  affecting  !  He  then  replied, 
as  if  to  repulse  her  altogether,  "  It  is  not 
meet  to  give  the  children's  bread  unto  the 
dogs."  The  Gentiles  were  so  considered 
by  the  Jews.  He  assumes  now  the  distinc- 
tion of  a  Jew. 

4.  Her  plea  is  reiterated.  "  Truth, 
Lord."  "  1  know,  I  feel,  I  admit  my  infe- 
riority. I  am  not  one  of  the  highly-favor. 
ed ;  not  a  descendant  of  the  illustrious 
Abraham  ;  not  a  daughter  of  Israel.  I 
claim  not  equality  ;  I  contend  not  for  their 
dignity  and  privileges  ;  I  am  willing  even 
to  be  considered  as  a  dog  ;  let  me  have  the 
privilege,  and  it  sufficeth."  "  Yet  the 
dogs,"  die.  The  kind  master  does  not  re- 
pulse his  dog,  but  allows  it  to  have  the 
crumbs  and  pieces  that  would  otherwise  be 
wasted.  "  Have  mercy  upon  me,"  and 
spurn  not  this  poor  Gentile  dog  from  thy 
presence.  How  amazing  must  all  this 
have  been  to  his  disciples  !  Here  is  a  poor 
Gentile — a  woman  :  after  silence  ;  after  an 
evident  refusal ;  after  being  reckoned  as 
only  a  dog,  yet  she  holds  fast ;  she  perse- 
veres ;  she  converts  an  apparent  refusal 
into  an  argument ;  and  by  humility,  vehe- 
ment earnestness,  and  faith,  she  retains  the 
attention  of  the  Saviour.  But  how  and 
wherefore  did  Christ  seem  thus  to  reject 
her  suit  ?  He  knew  the  state  of  her  heart, 
and  he  knew  his  own  purpose  and  intention 
of  granting  her  what  she  sought.  In  this 
he  might  design  to  try  her  patience  ;  or  to 
excite  her  desires  still  more  ;  or  to  bring 
forth  brighter  evidences  of  her  wondrous 
faith  ;  or  that  she  might  be  an  example  to 
his  own  disciples,  and  to  all  applicants  to 
the  end  of  the  world ;  or  to  sweeten  and 
add  to  the  preciousness  of  the  boon  bestow- 
ed.  It  was  not  coldness,  neglect,  or  indif- 
ference  on  the  part  of  Christ.  Her  heart 
moved  not  with  more  earnest  desire  towards 
him,  than  his  compassion  moved  towards 
her.  At  length,  he  allows  her  to  conquer, 
and  to  secure  her  point.     Here  notice. 


364 


SKETCHES  OF  SERMONS. 


IV.  The  cure  obtained.  "  Oh,  woman ! 
great  is  thy  faith ;  be  it  unto  thee,"  &c. 
Observe, 

1.  He  extols  the  successful  pleader. 
"  Great  is  thy  faith."  It  does  not  first  ap- 
pear that  this  was  the  reigning,  triumphant 
grace.  Might  he  not  have  said,  Marvellous 
is  thy  self-abasement,  thy  humility,  thy  fer- 
vency, thy  firmness  and  perseverance,  thy 
love  to  thy  child,  thy  resolve  not  to  depart 
without  the  blessing  ?  But  in  all  this  faith 
was  the  root,  the  main-spring,  the  active 
vital  power  of  her  soul.  This  brought  her 
to  Christ ;  this  caused  her  to  honor  and 
worship  Christ ;  to  plead — to  parry  the 
thrusts — to  put  up  with  the  silence — to  ar- 
gue the  whole  matter.  "  Faith,  mighty 
faith,  the  promise  sees,"  &c. 

2.  He  grants  all  that  she  sought.  "  Be 
it  unto  thee  as  thou  wilt."  Faith  takes 
hold  of  Christ's  strength  ;  faith  restrains 
the  wrath  of  God.  Thus  he  cried  to  Mo- 
ses, "  Let  me  alone."  It  holds  him  fast, 
so  that  he  cannot  go  till  the  blessing  is 
given.  Faith  brings  virtue  out  of  Christ, 
though  it  touches  but  the  hem  of  his  gar- 
ment. "  All  things  are  possible,"  &c. 
Her  daughter  was  healed — the  devil  was 
ejected — and  she  was  perfectly  restored. 
Oh,  happy  child  !  Oh,  wonderful  mother  ! 
Oh,  almighty  and  gracious  Saviour  !  This 
subject  addresses, 

(1.)  Parents  and  heads  of  families — on 
the  duty  they  owe  to  the  ciiildren  under 
their  charge. 

(2.)  The  Christian  church — on  the  soli- 
citude they  should  evince  for  the  religious 
instruction  and  welfare  of  the  rising  gene- 
ration. 

(3.)  Sabbath  school  teachers — on  the 
importance  of  leading  those  whom  they  in- 
struct to  a  knowledge  of  the  Lord  .lesus 
Christ,  the  only  source  of  spiritual  health 
and  salvation. 


BETHESDA. 

(a  chapel-opening  sketch.) 

"  Now  there  is  at  Jerusalem  by  the  sheep  mar- 
ket a  pool,  which  is  called  in  the  Hebrew  tongue 
Bethesda,  having  five  porches." — John  v.  2. 

Our  text  contains  the  name  of  a  very 
interesting  place  in  Jerusalem  ;  a  place  of 
very  great  celebrity  and  importance  to  the 
afflicted  inhabitants  of  that  city ;  a  place 


which  would  live  in  the  associations  and 
recollections  of  the  multitude  who  had  there 
found  healing  and  temporal  happiness  ;  and 
a  place  of  much  anxiety  to  the  infirm  and 
afllicted.  Every  particular  is  given  by  the 
evangelist  in  the  brief  paragraph  of  which 
the  text  forms  a  part ;  read  verses  2  to  4. 
Then  there  is  given  the  history  of  an  afflict- 
ed person,  who  had  long  been  waiting  to 
enjoy  its  marvellous  influences  ;  see  verses 
5  to  7.  On  him  Christ  had  compassion, 
verse  8 ;  an  instantaneous  cure  was 
wrought,  verse  9.  We  desire  at  this  time 
to  call  your  attention  to  a  three-fold  view 
of  Bethesda  : — 

I.  As  EXHIBITING  A  STRIKING  REPRESEN- 
TATION OF  THE  LeVITICAL  ECONOMY. 

II.  As  BEING  TOTALLY  SUPERSEDED  BY  THE 
GLORIOUS    DISPENSATION  OF  THE  GOSPEL. 

III.  As  BEING  PECULIARLY  APPROPRIATE 
TO  THE  PRESENT  OCCASION. 

I.  As  EXHIBITING  A  STRIKING  REPRESEN- 
TATION OF  THE  Levitical  ECONOMY.  Ob- 
serve, Bethesda  was  really  worthy  of  the 
title  it  possessed.  It  was,  indeed,  a  house 
of  mercy  ;  the  removal  of  the  infirmities 
of  the  body.  The  features  of  resemblance 
between  Bethesda  and  the  Levitical  econo- 
my are  chiefly  these  : — 

1.  It  was  local.  The  Levitical  economy 
was  the  religion  of  Judea  ;  it  was  associated 
especially  with  Palestine,  and  more  imme- 
diately still  with  Jerusalem.  Its  worship, 
its  priesthood,  and  its  rites  were  designed 
for  one  circumscribed  locality.  This  Be- 
thesda— the  house  of  mercy — was  one  small 
pool,  limited  to  one  locality  in  Jerusalem. 

2.  It  was  limited  as  well  as  local.  At 
Bethesda  only  the  first  of  the  multitudes 
waiting  was  healed  ;  so  the  benefits  of  Ju- 
daism were  limited  to  one  nation,  including 
a  kw  proselytes  of  other  countries.  The 
wide  world  was  without  the  range  ;  myriads 
of  mankind  strangers  to  its  light  and  bless- 
ings. 

3.  Its  privileges  and  blessings  were  only 
occasional.  "  At  certain  seasons."  Nu- 
merous and  long  intervals  between ;  just 
so  that  dispensation.  Its  ordinances  were 
numerous,  but  its  great  rites  and  chief  fes- 
tivals were  very  occasional.  Its  great 
feasts  three  times  a  year  ;  grand  jubilee 
only  every  fifty  years  ;  a  minor  one,  or 
sabbatical  year,  every  seven;  only  one 
day  of  national  expiation  ;  one  annual  sac- 
rifice. 


BETHESDA. 


365 


4.  Itioas  connccteA  with  waiting  and  ex- 
pectation. Here  numbers  were  collected, 
and  they  had  to  look  forward  to,  and  wait 
for,  the  troubling  of  the  waters,  &c.  Just 
such  was  the  Levitical  economy.  It  was 
one  of  waiting  and  expectation.  Prophe- 
cies were  given,  but  they  had  to  wait  for 
their  realization  ;  promises  made,  but  their 
fulfilment  was  future.  They  had  many 
offerings,  and  ceremonial  institutions,  but 
their  sacrifices  could  not  wash  away  sin. 

"  Not  all  the  blood  of  beasts 
On  Jewish  altars  slain, 
Could  give  the  guilty  conscience  peace, 
Or  wash  away  the  stain." 

Thus  the  patriarchs  and  prophets  looked 
and  longed  for  the  gospel  day,  but  died 
in  faith,  and  without  the  actual  sight. 

5.  It  ivas  not  distinguished  for  pre-eminent 
benevolence.  Here  was  a  helpless,  friend- 
less person  ;  but  no  one  felt  sufficient  in- 
terest to  give  him  a  place  during  the  trou- 
bling of  the  waters.  We  do  not  say  that 
goodness  and  mercy  had  no  place  in  the 
old  economy  ;  assuredly  they  had,  but  they 
were  not  the  chief  and  prominent  glories 
of  that  dispensation.  It  was  more  an  econ- 
omy of  law  and  justice  than  of  compassion 
and  mercy.  Such  are  the  features  of  re- 
semblance.    Notice,  then, 

II.  The  Jewish  Bethesda,  as  being  to- 
tally SUPERSEDED  BY  THE  GLORIOUS  DIS- 
PENSATION OF  THE  GOSPEL.  Christ  appear- 
ed, and  dispensed  with  the  pool.  The  Church 
of  Christ  may  well  and  appositely  be  styled 
the  House  of  Mercy.  It  is  so  in  the  truest 
and  most  exalted  sense  of  the  term.  It  is  as- 
sociated with  di fountain  which  has  been  open- 
ed for  sin,  &c.  Now,  the  healing  fountain 
of  divine  grace  totally  eclipses  the  glory  of 
the  ancient  Levitical  economy,  as  well  as 
supersedes  the  Jerusalem  Bethesda.  Ob- 
serve, this  is, 

1.  Universal,  not  local.  Not  confined  to 
Jerusalem,  or  Palestine,  or  the  Jews.  It 
exists  everywhere,  where  the  gospel  is 
preached.  It  is  acceptable  to  the  whole 
wo^ii,  and  to  every  creature. 

.•-riE*'  Its  streams  the  whole  creation  reach, 
'■'•  So  plenteous  is  the  store  ; 

Enough  for  all,  enough  for  each, 
Enough  for  evermore." 

2.  Its  blessings  are  ever  accessible,  and 
not  occasional.  Every  year  a  jubilee  ;  ev- 
ery day  a  sabbath  ;  every  moment  one  of 
e.xpiation  ;  every  instant  one  of  mercy. 

3.  Its  blessings  are  present,  and  not  in 


prospect.  There  are,  indeed,  blessings  in 
prospect  ;  but  pardon, — remission  of  sin, — 
justification, — holiness, — peace, — adoption, 
are  all  now  pre.sented.  "  This  is  the  accepta- 
ble time,"&c.  "  The  word  is  nigh  thee,"  &;c. 

4.  It  is  emphatically  a  dispensation  of 
love  and  mercy.  Grace  and  truth,  love  and 
embodied  goodness,  came  by  Jesus  Christ, 
fully,  gloriously,  universally  ;  and  these 
it  teaches.  The  disciples  of  Christ  are 
constrained  by  this  love  to  love  the  souls  of 
those  around.  Such  then,  brethren,  are 
some  of  the  glories  of  the  gospel  dispensa- 
tion, which  entirely  supersedes  the  Mosaical 
economy,  and  the  Bethesda  at  Jerusalem. 
But  there  is, 

III.  Another  application  of  the  text 

PECULIARLY    APPROPRIATE    TO    THE    PRESENT 

OCCASION.  May  not  every  house  erected 
for  the  preaching  of  the  gospel,  and  the  cel- 
ebration of  the  ordinances  of  Christ,  be 
styled  "  Bethesda,"  the  House  of  Mercy  ? 
We  ask, 

1.  For  whom,  and  to  whom,  is  this  house 
erected  and  consecrated  ?  To  the  God  of 
mercy  ;  to  him  who  delighteth  in  mercy. 
Here  you  record  his  name — celebrate  his 
praise — proclaim  his  glory — and  here  he 
will  surely  come  and  bless  you.  Here  his 
glory  shall  be  seen.  Hearken  !  "  The 
Lord  loveth  the  gates  of  Zion  better  than 
all,"  &c. 

2.  For  what  great  purpose  is  this  house 
to  be  devoted  ?  The  proclamation  of  mer- 
cy ;  the  rich,  universal  mercy  of  God,  as 
flowing  in  the  streams  of  the  gospel ;  mer- 
cy to  the  guilty,  wretched  outcasts  of  man- 
kind  ;  mercy  to  all  who  need  it ;  mercy  to 
all  who  will  receive  it. 

3.  May  we  not  hopefully  anticipate  that 
here  effusions  of  mercy  will  be  enjoyed  ? 
Who  can  tell  how  many  sinners  shall 
enjoy  that  promise,  "  Let  the  wicked," 
&c.  Flow  many  penitents  shall  here  meet 
the  mercy  promised  to  their  fathers  ?  How 
many  backsliders  shall  here  feel  the  appli- 
cation of  restoring  mercy  ?  When  the 
Lord  shall  say,  "  I  will  heal  your  back- 
slidings  ;  I  will  love  you  freely  ;  for  my 
anger  is  turned  away."  How  many  of  the 
people  of  God  shall  come  here,  that  with 
boldness  they  may  approach  the  throne  of 
grace  ? 

4.  Shall  not  the  monuments  of  mercy  here 
celebrate  the  riches  of  mercy  from  time  to 
time  ?  Oh  !  how  delightful  to  contemplate 
brands  plucked  from  the  fire;  rebels  soft- 


366 


SKETCHES  OF  SERMONS. 


ened  by  divine  love  ;  prodigals  accepted 
of  their  father ;  all  meeting,  and  all  unit- 
ing. "  O  Lord  !  we  will  praise  thee  ;  for, 
tliough  thou  wast  angry,"  &c. 

5.  I  ask,  finally,  shall  not  a  spirit  of  mer- 
cy distinguish  the  friends  of  Jesus  ivho  dwell 
irilhin  these  walls  ?  As  the  elect  of  God, 
will  not  they  possess  bowels  of  mercy  ? 
Will  they  not  exhibit  the  mercifulness  of 
Jesus  in  their  spirit,  and  conversation,  and 
conduct  ?  Will  they  not  manifest  the 
fruits  of  mercy  in  their  lives,  and  thus 
"show  forth  the  praises  of  him,"  &c.  How 
desirable  that  at  the  opening  services, 

1.  That  divine  mercy  might  be  experi- 
enced by  some  soul  as  a  token  for  good — as 
a  kind  of  first-fruit.  Who  will  be  the  per- 
son ?  Who  feels  his  need  ?  Who  will 
seek,  and  ask,  and  believe  ? 

2.  Let  the  mercy  of  the  Lord  be  the  song 
of  his  redeemed  people.  "  Oh  !  magnify 
the  Lord,"  &;c. 

3.  Let  your  generosity  evince  that  you 
are  deeply  sensible  of  your  obligations  to 
the  mercy  of  God,  and  that  you  long  for  his 
mercy  to  be  enjoyed  by  others. 


THE  RESTORED   DEMONIAC 

"  Now  the  man  out  of  whom  the  devils  were 
departed  besought  him  that  he  might  be  with  him  : 
but  Jesus  sent  him  away,  saying,  Return  to  thine 
own  house,  and  show  how  great  things  God  hath 
done  unto  thee.  And  he  went  his  way,  and  pub- 
lished throughout  the  whole  city  how  great  things 
Jesus  had  done  unto  him." — Luke  viii.  38,  39. 

Our  text  relates  to  the  man  who  had  been 
rescued  from  the  legion  of  devils.  His 
condition  was  now  totally  reversed  ;  restored 
to  reason  and  happiness,  we  are  called  to 
see  him  at  the  feet  of  the  Saviour,  &c.  After 
this  we  are  referred  to  two  prayers  offered 
up  to  Jesus ;  the  one  by  the  Gadarenes,  a 
most  awful  instance  of  ignorance,  selfish- 
ness, and  infatuation,  "  that  Christ  would 
depart  from  them,"  &;c.  This  prayer 
Christ  answered  by  immediately  retiring 
from  their  coast  ;  then  there  is  the  prayer 
of  the  recovered  demoniac,  a  prayer  exceed- 
ingly proper  and  interesting,  &c.  How 
different  to  the  other,  "  Now  the  man  out  of 
whom,"  &;c.     In  the  text  we  have, 

L  An  interesting  prayer,  which  not- 
withstanding WAS   REJECTED.      NoW  look, 

1.  At  the  prayer  itself.  "To  be  with 
Christ."     Was  not  this  the  end  of  Christ's 


mission,  that  he  might  collect  souls  to  him- 
self?  Gather  them  out  of  the  world,  &c. 
Had  he  not  taught,  "  If  any  man  will  be 
my  disciple,"  &c.  It  seems  evidently  a 
wise  and  proper  prayer ;  a  pious  prayer, 
the  sign  of  a  gracious  state  of  soul.  Con- 
sider, 

2.  The  probable  reasons  by  which  this 
prayer  was  dictated.    It  might  be  the  result, 

(1.)  Of  holy  cautiousness  and  fear.  He 
had  just  been  dispossessed  of  a  legion  of 
spirits.  "  A  stronger  than  they,"  &c.  But 
might  they  not  again  overcome  him  ?  &c. 
How  natural  and  proper  then  to  fear  ;  how 
proper  to  desire  to  be  near  the  deliverer,  &c. 

(2.)  It  might  arise  also  from  grateful 
love  to  Jesus  ;  his  position  how  interesting, 
at  Christ's  feet  ;  he  would  cling  to  that 
spot ;  his  heart  was  entwined  around  that 
of  the  Saviour  ;  he  knew  not  how  to  express 
his  love  and  gratitude  to  Jesus. 

(3.)  It  might  arise  from  a  desire  to 
know  more  of  Christ ;  he  could  not  be  satis- 
fied with  a  few  minutes,  he  wished  to  be  his 
pupil,  his  personal  adherent,  his  disciple 
and  follower.     Notice, 

3.  The  refusal  of  this  request.  "  But 
Christ  sent  him  away."  However  wise, 
and  proper,  and  pious  the  man's  petition 
appears,  Jesus  determined  and  directed 
otherwise  ;  his  suit  could  not  be  granted. 
Now,  here  let  us  pause,  and  learn, 

(1.)  How  necessary  to  be  taught  rightly 
to  pray.  We  know  not  what  we  should 
pray  for  ;  Peter  prayed  on  the  mountain  of 
transfiguration,  that  they  might  build  taber- 
nacles, &c.  James  and  John  that  they 
might  sit,  one  on  the  right  hand  and  the 
other  on  the  left.  Paul  prayed  thrice  that 
the  thorn  in  the  flesh,  &c.  Lord,  teach 
us  how  to  pray  !  When  we  have  not 
express  direction  and  promise  we  must 
refer  all  to  the  will  of  God. 

(2.)  We  should  learn  to  be  satisfied 
with  the  Lord's  good  pleasure,  whether  he 
grants  our  requests  or  not.  "  He  is  too 
wise  to  err,  too  good  to  be  unkind."  He 
loves  us  too  well  to  neglect  our  best  in- 
terests, our  real  welfare.     Observe, 

II.    An  IMPORTANT  COMMAND   WHICH  WAS 

PIOUSLY  OBEYED.  "  Jesus  sent  him,"  &c. 
1.  Let  us  look  at  the  nature  of  the  com- 
mand. To  return  to  his  own  house  and 
show,  &c.  He  was  to  be  a  personal  wit- 
ness for  Christ  ;  a  monument  of  Christ's 
power  and  Christ's  compassion.  He  could 
testify. 


THE  RECOVERED  LEPER. 


367 


(1.)  To  the  enthronement  of  reason.  Me 
had  been  beside  himself,  irrational ;  now  he 
was  intelligent,  cool,  reflecting. 

(2.)  To  emancipation  from  the  thraldom 
of  evil  spirits  ;  released  from  the  power  of 
the  devil. 

(3.)  To  restoration  to  happiness.  No 
longer  cutting  himself,  a  wretched  outcast, 
but  clothed  and  happy,  &c.  Then,  in  tes- 
tifying he  would  have  to  refer, 

(4.)  To  the  author  of  his  deliverance. 
"  Jesus."  The  compassion  and  power  of 
Christ.  Now,  let  the  happy  saved  believer 
apply  the  remarks  to  himself;  you  can  tes- 
tify in  like  manner,  and  to  the  same  things. 
Observe, 

2.  The  obedience  inhich  was  rendered. 
"  And  he  went  his  way,"  &;c. 

(1.)  It  was  prompt  and  immediate.  Re 
did  not  cavil,  nor  reason,  nor  refuse. 

(2.)  It  was  decided  and  public.  "Wher- 
ever he  went,"  &c.  "  How  great  things," 
(Sec.     Not  afraid,  nor  ashamed. 

APPLICATION. 

1 .  The  end  of  our  conversion  is  more  than 
our  own  salvation. 

(1.)  We  must  testify  to  and  for  the  bene- 
fit of  others. 

(2.)  We  must  glorify  Christ.  Show 
forth  his  praises,  his  compassion  and  power. 

2.  The  converted  should  not  consult  mere- 
ly their  own  comfort.  But  deny  themselves 
for  Christ's  sake  ;  not  to  be  indifferent  to 
ourselves,  yet  to  take  up  our  cross,  &;c. 

3.  Christian  ohedience  is  unquestioning 
and  exact.  To  do  as  the  Lord  enjoins  ;  just 
in  the  Lord's  way.  Soul  entirely  submis- 
sive to  God. 

4.  The  hearts  desires  of  the  saints  shall 
he  granted  in  a  future  state.  Be  with  Jesus 
forever,  &c. 


THE  RECOVERED  LEPER. 

"  And,  behold,  there  came  a  leper  and  worship- 
ped him,  saying,  Lord,  if  thou  wilt,  thou  canst 
make  me  clean.  And  Jesus  put  forth  his  hand, 
and  touched  him,  saying,  I  will,  be  tliou  clean.  And 
immediately  his  leprosy  was  cleansed.  And  Jesus 
saith  unto  him,  See  thou  tell  no  man ;  but  go 
thy  way,  show  thyself  to  the  priest,  and  offer  the 
gift  that  Moses  commanded,  for  a  testimony  unto 
them." — Matthew  viii.  2^. 

One  of  the  results  of  sin  is  the  fearful 
catalogue  of  bodily  diseases  which  it  has 
introduced.      Man  was  formed  free  from 


affliction,  sorrow,  and  pain  ;  neither   was 

he  liable  to  death  ;  but   sin  has  filled  the 

world  with  sickness  and  misery.     Hence, 

"  Fierce  diseases  wait  around, 

To  hurry  mortals  home." 

Every  part  of  the  body  is  alike  vulnerable, 
alike  in  danger,  alike  susceptible  of  af- 
fliction and  agony  ;  some  are  tedious  in 
tlieir  progress,  and  men  groan  beneath 
them  for  years ;  others  are  rapid  in  tlieir 
course,  and  speedily  cast  their  victims  in- 
to the  gloomy  grave  ;  some  are  curable, 
while  others  defy  the  physician's  art,  and 
medicine's  power.  During  Christ's  mission 
on  earth  he  employed  his  benevolent  power 
in  healing  the  diseases  both  of  body  and 
mind.  Our  text  refers  to  one  delightful  in- 
stance, to  which  we  invite  your  attention 
on  the  present  occasion.     Consider, 

I.  The  individual  referred  to.  "  A 
leper."  Perhaps  no  condition  was  more 
truly  awful  and  distressing ;  leprosy  was 
common  in  Palestine,  and  is  so  still  in  va- 
rious parts  of  the  east ;  at  present  we  shall 
consider  it  as  exhibiting  a  striking  repre- 
sentation of  sin,  the  leprosy  of  the  soul. 
Now  leprosy, 

1.  Was  generally  hereditary.  Thus  from 
Adam  and  Eve,  sin  has  spread  into  every 
country,  and  down  through  every  genera- 
tion. Men  are  not  only  born  under  the 
effects  of  the  guilt  of  sin,  but  under  its  de- 
praving and  defiling  power, 

2.  It  teas  small  in  its  first  appearance.  A 
small  spot  on  the  countenance  of  an  in- 
flamed red  character  was  the  first  sign ; 
those  unacquainted  with  it  might  suspect 
no  danger.  Now  sin  is  little  in  its  begin- 
ning ;  look  at  children  in  their  tempers, 
dfc.  ;  look  at  individuals  who  at  one  period 
were  amiable,  and  have  become  thoroughly 
vile. 

3.  It  was  deep-seated  and  inveterate  in  its 
nature.  The  heart  and  blood  are  under  its 
influence  :  so  with  sin,  the  heart  is  the  seat, 
the  soul  is  the  spring  and  root  of  all  the 
evil. 

4.  It  was  universal  in  its  prevalence.  All 
the  man  affected.  From  the  head  through 
all  the  extremities.  No  part  of  a  leper 
clean  ;  so  with  sin  and  the  sinner,  "  the 
whole  head,"&c.  All  the  faculties  of  the 
soul  ;   all  the  senses  of  the  body,  &c. 

5.  It  urns  very  loathsome  in  its  appear- 
ance. The  eyes  and  countenance  assumed 
a  horrid  and  disgusting  appearance,  pain- 
ful, and  it  rendered  the  person  a  burden  to 


368 


SKETCHES  OF  SERMONS. 


himself,  and  life  itself  a  (;urse  :  such  also 
is  sin  ;  it  renders  man  abominable  to  God 
and  holy  angels,  and  fills  him  with  anguish 
and  misery. 

6.  It  excluded  from  society,  and  rendered 
them  objects  of  terror  to  all  around.  How- 
ever united  by  the  tiesof  kindredness,  their 
breath  was  dreaded,  it  was  the  breath  of 
disease,  to  touch  them  was  to  receive  their 
malady  ;  not  allowed  to  mix  with  the 
healthy,  or  to  go  into  the  congregation  of 
the  Lord.  Travellers  feared  to  meet  them, 
&c. :  so  sin  infests  and  excludes  from  the 
family  and  presence  of  God. 

7.  //  icas  incurable  by  human  po7ver,  and 
generally  produced  a  most  awful  death.  It 
raged  until  the  whole  person  became  one 
mass  of  foulness  and  pollution  ;  then  the 
vital  organs  being  powerfully  attacked, 
death  terminated  the  career  of  suffering  : 
such  also  is  the  leprosy  of  the  soul  ;  no 
man  can  recover  himself  from  it ;  no  cre- 
ated power  can  restore ;  it  never  cures 
itself  "  Sin  when  it  is  finished  bringeth 
forth  death."  Such  was  the  condition  of 
the  man  who  applied  to  Christ.     Notice, 

II.  His  ADDRESS  TO  THE  KEDEE3IER.  "Lord, 

if  thou  wilt,"  &c. 

1.  It  was  an  address  of  humble  respect. 
"  Lord."  He  acknowledged  him  as  a  dig- 
nified person  ;  received  him  as  the  Mes- 
siah, worshipped,  &c. 

2.  It  was  associated  loith  faith.  "  Thou 
canst."  Not  ordinary  faith.  He  would 
not  have  said  so  to  any  other  person  on 
earth.  Clirist  had  the  power,  and  tliis  was 
the  power  of  God. 

3.  It  contained  an  affecting  reference  to 
his  own  misery  and  ChrisVs  goodness.  "If 
thou  wilt  thou  canst  make  me  clean." 
Nothing  so  important  to  him  as  this  ;  this 
was  his  heart's  desire  ;  he  appealed  to 
Christ's  disposition.      "  If  thou  wilt,"  «Sz;c. 

III.  The  conduct  of  the  Saviour. 

1.  Christ  responded  to  his  appeal.  And 
said,  "  I  will."  "  His  love  is  as  great  as 
his  power,"  &c.  Christ's  willingness  is 
established  on  the  most  immoveable  truths 
and  facts. 

2.  His  word  teas  omnipotent,  and  con- 
veyed the  healing  power.  He  might  have 
willed  it,  and  effected  it  silently,  but  he 
spake,  &c. ;  so  he  did  in  creation,  so  in  all 
his  miracles.  At  the  grave  of  Lazarus — 
to  the  devils  who  possessed  the  demoniac — 
to  the  raging  sea,  &c. 

3.  He  put  forth  his  hand  to  testify  to  his 


cTeanness.  A  touch  would  infect,  and  in 
any  case  ceremonially  defile ;  but  Jesus 
now  touched  him  to  show  that  the  foul  dis- 
ease was  gone.  What  a  cure !  How 
complete  !  How  instantaneous  !  How  free  ! 
How  precious ! 

4.  He  sent  him  to  the  priest  thai  his  re- 
covery  might  be  duly  attested.  The  priest 
was  appointed  of  God  to  testify  when  a 
person  was  cleansed  and  fit  for  society. 
Now  this  case  might  have  been  disputed, 
&c.  lie  was  to  go  at  once  for  fear  the 
priest  might  hear,  and  through  prejudice 
refuse  to  at  lest,  &c. 

5.  He  was  to  present  a  gift  unto  the  Lord. 
See  Levit.  xiv.  10,  and  if  poor,  verse  2L 
Now  Christ  enforced  this  to  show  that  he 
came  lo  fulfil  all  the  law,  &c.  ;  and  to  eli- 
cit a  grateful  spirit  from  the  leper.  Now 
let  mo  turn  to  the  leprous  sinner. 

1.  See  haw  you  are  to  obtain  healing  and 
purify.  From  Christ  ;  by  personal,  hum- 
ble, and  believing  application  to  him. 

2.  See  the  way  in  which  Christ  tvill  re- 
ceive you.  He  will  freely  and  graciously 
deliver;  he  desires  to  do  this,  &c.  He 
can  do  it  now,  &c. 

3.  See  what  Christ  expects  from  those  he 
has  healed.  Dedication  of  yourselves  and 
all  you  have  to  the  Lord. 

APPUCATION. 

1 .  Bless  God  for  health  of  body. 

2.  Especially  be  anxious  for  health  of 
soul . 

3.  Praise  G!od  for  the  Almighty  Saviour, 
and  the  means  of  spiritual  health  and  fe- 
licity. 

4.  We  now  invite  all  to  be  healed. 


FAITH  THE  ANTIDOTE  TO  FEAR. 

"  Be  not  afraid,  only  believe." — Mark  v.  36. 

Our  text  is  connected  with  one  of  the 
Saviour's  most  resplendent  miracles.  The 
ruler's  daughter  was  sick  ;  her  father,  full 
of  anguish,  applies  to  Jesus.  His  applica- 
tion was  reverential,  "  for  he  fell  at  Christ's 
feet,"  &c.,  verse  22;  his  application  was 
most  importunate,  "  And  besought  him 
greatly,"  verse  23  ;  his  application  evinced 
great  parental  tenderness,  "  My  little 
daughter  lieth  at  the  point  of  death  ;"  his 
application  was  connected  with  strong  faith, 
"Come  and   lay  thy  hands,  &c.,  and  she 


FAITH  THE  ANTIDOTE  TO  FEAR. 


369 


shall  live,"  verse  23.  Before  Jesus  ar- 
rived, word  came  from  the  ruler's  house 
saying  his  daughter  was  dead,  verse  35. 
It  was  then  that  Christ  addressed  to  him 
the  words  of  our  te.xt ;  the  sequel  is  well 
known.  He  exerted  his  mighty  power, 
and  brought  her  back  into  the  land  of  the 
living.  A  more  difficult  case  could  not  be 
well  conceived  of;  yet  living  faith  and  the 
power  of  Christ  were  adequate  to  it — and  to 
every  possible  exigency  they  are  equally 
adapted.  Let  us  look  at  some  cases 
wherein  the  text  may  be  appropriately  ap- 
plied. Observe  its  applicability  to  the 
anxious  inquirer ;  to  the  conflicting  be- 
liever ;  to  tried  Christians  ;  to  the  spiritual 
laborer  ;  to  the  dying  saint.  We  apply 
the  text, 

I.    To  THE    ANXIOUS    INQUIRER.       To    the 

individual  convinced  of  sin — alarmed  with 
apprehensions  of  wrath — trembling  for  fear 
of  the  devouring  wrath  of  Deity.  It  may 
be  that  the  sins  of  the  convicted  penitent 
have  been  enormous  ;  aggravated  ;  of  long 
continuance  ;  red  as  scarlet ;  or  deeply 
stained  as  cVimson.  Such  may  see  how 
ordinary  transgressors  may  be  saved  ;  but 
they  view  their  own  state  as  extreme,  des- 
perate, and  perhaps  hopeless.  Now,  what 
shall  I  say  to  such  a  one  ?  what  instance 
present  ?  what  direction  afford  ?  Shall  we 
refer  to  some  preparatory  work  ?  shall  we 
keep  them  back  for  a  time  from  the  grand 
remedy  ?  shall  we  urge  a  series  of  exter- 
nal reformations?  Oh!  no;  the  deeper 
the  guilt  and  misery,  and  the  more  neces- 
sitous the  case,  the  more  eager  we  should 
be  to  bring  it  at  once  to  the  great  remedy. 
The  fears  of  such  may  be  most  terrific ; 
but  we  exclaim  with  all  possible  earnest- 
ness, "Be  not  afraid,  only  believe."  Be- 
lieve the  incomprehensible  vastness  of  the 
divine  love  and  mercy,  "  As  the  heavens 
are  higher,"  &c.  Believe  the  readiness 
of  God  to  save  the  greatest  of  transgressors, 
"  As  I  live,"  &c.  "  Come,  and  let  us 
reason,"  &c.  Believe  the  infinite  efficacy 
of  the  sacrifice  of  Christ,  "  The  blood  of 
Jesus  Christ,"  &c.  "  This  is  a  faitiiful 
saying,"  &c.  Believe  that  your  salvation 
is  to  be  a  matter  of  entire  grace,  the  free 
gift  of  God,  "Not  by  works  of  righteous- 
ness," &c.  "  By  grace  are  ye  saved," 
&c.  Believe  that  God  is  waiting,  &c.,  so- 
licitous to  save  you,  "  For  whosoever  will 
come,"  dsc.  "  Him  that  cometh,"  &c. 
"  O  that  thou,  even  thou,  hadst  known," 
47 


(Sec.  Believe,  and  all  the  gracious  promi- 
ses of  God  become  your  own  ;  believe,  and 
all  the  virtue  of  Christ's  merit  and  power 
will  be  exerted  for  your  benefit : 

"  Believe,  and  all  your  sin's  forgiven  ; 
Only  believe,  and  yours  is  heaven." 

We  apply  the  text, 

II.  To  THE  CONFLICTING  BELIEVER.     The 

life  of  the  believer  is  a  state  of  conflict  ;  it 
is  a  course  of  moral  wrestling,  "  We  wrestle 
not,"  &ic.  ;  it  is  a  course  of  contention, 
"  Contend  earnestly,"  &c.  ;  a  warfare, 
"  War  a  good  warfare,"  &;c.  Now,  in 
this  conflicting  state,  our  enemies  are  very 
numerous^  malevolent,  and  persevering  in 
their  assaults.  We  read  of  the  "  fiery  darts 
of  the  devil."  To  be  harassed  with  these 
foes  incessantly,  may  damp  the  ardor  and 
chill  the  enjoyments  of  the  believer.  He 
may  be  discouraged  on  account  of  the  way, 
&c.  Now,  what  is  our  advice  to  the  con- 
flicting believer  ?  Philosophize — reason — 
be  resolute — rely  on  the  goodness  of  your 
cause?  &c.  No;  it  is,  "only  believe." 
Faith  is  your  shield  ;  by  it  you  will  quench 
all  the  fiery  darts,  &c.  Faith  will  enable 
you  to  wield  the  sword  of  the  Spirit,  &c.  ; 
faith  kept  in  lively  exercise,  and  devils  will 
fear  and  tremble;  a  believing  application 
of  God's  word,  and  we  successfully  over- 
come the  army  of  the  aliens.  We  apply  the 
text, 

III.  To  THE  TRIED    CHRISTIAN.       This    is 

a  state  of  probationary  trial  ;  sorrows  and 
troubles  form  a  great  portion  of  our  inven- 
tory ;  in  the  world,  we  shall,  we  must  have 
tribulation.  Now,  what  shall  we  do  in 
these  trials  ?  Murmur,  repine,  become 
dispirited  ;  or  sink  into  inactivity  and 
gloom?  Oh!  no;  our  text  is  the  antidote, 
"Only  believe."  Hear  David — "I  had 
fainted  unless  I  had  believed,"  &c.  Heark- 
en  to  Jesus — "  Let  not  your  hearts  be  trou- 
bled,"  &c.  Paul — "  I  know  whom,"  &c. 
Believe  these  troubles  are  under  divine 
direction  or  control  ;  believe  they  are  not 
tokens  of  wrath,  but  of  love  ;  believe  that 
they  are  really  light  and  transitory;  be- 
lieve they  will  conform  to  Christ,  and  en- 
hance future  blessedness  ;  only  believe, 
and  then  you  may  truly  sing,  "  In  darkest 
shades,  if  he  appear,"  &cc.  We  apply  the, 
text, 

IV.  To    THE    SPIRITUAL    LABORER.       YoU' 

are  anxious  to  please  and  serve  God,  by 
the  practical  dedication  of  your  power  and 
talents  to  his  glory.    In  the  school  training; 


370 


SKETCHES  OF  SERMONS. 


up  the  young,  you  are  discouraged  ;  but 
believe  what  God  has  spoken,  and  obey  his 
word.  "  In  the  morning  sow  thy  seed." 
In  laboring  to  save  your  neighbors,  &c., 
but  so  thoughtless,  &c.  Believe  that  your 
labor  cannot  be  in  vain  ;  how  many  have 
succeeded.  Let  faith  nerve  you  afresh. 
Believe  in  the  wisdom  and  goodness  of 
these  efforts,  "  He  that  winneth  souls,"  &c. 
"  He  that  converteth  a  sinner,"  &c.  In 
training  up  your  families  :  perhaps  some 
of  your  children  "  sons  of  Belial  ;"  all 
dark  and  gloomy  ;  no  signs  of  grace.  Let 
faith  lead  you  to  enforce  scriptural  tuition 
and  discipline,  and  rest  on  that  word, 
"  Train  up  a  child,"  &c.  In  working  in 
the  church  you  do  not  see  any  good  arise  ; 
nor  your  ability  to  increase  it  ;  feel  as 
cumberers  of  the  ground,  &c.  Have  you 
fervently  prayed  ?  have  you  pleaded  with 
God  ?  are  you  deeply  anxious  for  the  revi- 
val of  religion  ?  You  cannot  tell  but  God's 
blessing  may  have  rested  on  the  minister — 
on  his  word,  &c.,  through  your  faith.  Be 
not  dispirited,  use  the  means,  and  "  only 
believe."     We  apply  the  text, 

V.  To  THE  DYING  SAINT.  That  solemn 
crisis  of  death  must  be  personally  known 
by  every  one.  To  a  dying  saint,  we  would 
not  say,  "  Remember  your  past  excellent 
life,  your  long  profession  of  religion,  your 
rich  and  mellowed  experience."  Oh  !  no ; 
we  say  even  now,  as  at  first,  your  salvation 
is  of  faith.  To  die  safely,  happily,  tri- 
umphantly, you  must  die  in  faith.  "  Only 
believe."  Believe  in  the  fidelity  of  your 
•God  ;  believe  in  the  presence  of  your  Sa- 
viour ;  believe  that  sin  is  atoned  for  ;  that 
■  death  is  subdued  ;  that  the  grave  has  been 
hallowed  ;  that  the  gates  of  paradise  have 
been  flung  wide  open  ;  that  Christ  has  pre- 
pared mansions  of  blessedness  for  you  ; 
waits  to  receive  you  to  himself,  &c.  Be- 
lieve, and  pass  confidently  through  the  val- 
ley, &c.  ;  believe,  and  plunge  into  the 
swellings  of  Jordan  ;  believe,  and  grapple 
with  your  last  enemy.  Hark  !  the  conflict 
is  over  ;  the  saint  is  victorious.  He  ex- 
claims, "  O  death  !  where  is  thy  sting  ?" 
<kc. 


OBSERVATIONS. 


(2.)  Faith  is  ever  accompanied  by  the 
other  graces  of  the  Spirit.  It  works  by 
love  ;  it  inspires  hope  ;  it  produces  Chris- 
tian diligence.      "  The  work  of  faith." 

(3.)  Faith  makes  all  that  is  in  God  ours 
— the  Father,  Son,  and  Spirit.  It  appro- 
priates the  whole  Deity  ;  it  interests  us  in 
the  entire  Godhead  ;  and  honors  all  his  per- 
sons and  attributes. 

2.  Observe  the  general  and  perpetual  ap- 
propriation of  the  text.  To  all  states  and 
circumstances  in  life.  It  is  never  out  of 
place  ;  never  unseasonable  ;  ever  proper, 
right,  necessary,  and  efficacious. 

3.  Ascertain  if  this  faith  is  exemplijied 
in  your  experience. 


1.  See  the  reason  why  we  are  counselled 
only  to  believe. 

(1.)  Faith  is  the  first  great  exercise  of 
the  soul  ;  that  which  unites  us  to  God  ; 
ilhat  which  builds  on  the  good  foundation. 


THE   CENTURION  AND   HIS   SERVANT. 

"  And  when  Jesus  was  entered  into  Capernaum, 
there  came  unto  him  a  centurion,  beseeching  him," 
&c. — Matthew  viii.  5-10. 

Here  we  are  presented  with  an  account 
of  one  of  Christ's  illustrious  and  gracious 
miracles  ;  one  of  those  signs  of  goodness 
and  power,  which  compelled  Nicodemus  to 
exclaim,  "  Rabbi,  we  know,"  &c.  One 
astounding  miracle  he  had  just  wrought,  in 
cleansing  the  poor  miserable  leper,  and 
then  he  entered  into  Capernaum,  when  he 
was  addressed  by  a  centurion,  who  came, 
and  beseeching  him,  said,  "  Lord,  my  ser- 
vant," &c.     Notice, 

I.  The  applicant.  He  was  a  centurion  ; 
that  is,  an  officer  having  the  command  of 
one  hundred  soldiers.  In  many  respects, 
we  may  be  justly  astonished  that  such  an 
individual  should  be  found  drawing  near  to 
the  Saviour.  Let  us  glance  at  some  of 
these  particulars. 

1 .  He  was  a  Gentile,  and  not  of  the  house 
of  Israel.  In  this  respect,  he  had  not  pos- 
sessed the  national  privileges  of  the  Jews; 
he  had  originally  been  involved  in  the 
darkness  of  paganism  ;  his  first  impressions 
had  been  unfavorable  to  religion.  Our 
education,  the  national  and  family  privi- 
leges are  of  the  greatest  worth,  and  deserve 
our  gratitude  ;  we  are  also  responsible  for 
them. 

2.  His  profession  loas  unfavorable  to 
piety.  He  was  a  military  man.  Few  po- 
sitions in  life  are  more  unfriendly  to  godli- 
ness. It  is  eminently  a  worldly  profession  ; 
it  is  based  on  ambition  and  worldly  glory  ; 
it  is  opposed  to  humanity  and  goodness  j 


THE  PRODIGAL  SON. 


371 


there  is  little  time  for  reflection.  Now,  it 
appears  that  this  centurion  had  become  at- 
tached to  the  Jewish  religion,  and  most 
likely  was  a  proselyte  to  their  faith  ;  for  it 
is  said,  Luke  vii.  5,  "  that  he  loved  their 
nation,  and  had  built  for  them  a  syna- 
gogue."    Such  was  the  applicant.    Notice, 

II.  The  suit  he  presented.  Several 
things  in  this  deserve  our  attention. 

1.  The  object  of  his  suit.  "  His  servant." 
Many  had  applied  to  Christ  on  their  own 
account ;  some  on  behalf  of  their  relatives ; 
as  the  ruler's  daughter  ;  father  for  his  son  ; 
Peter's  wife's  mother,  &c.  ;  but  here  is  a 
master  seeking  the  restoration  of  his  ser- 
vant. Piety  renders  every  station  in  life 
a  blessing.  It  makes  good  parents,  good 
children,  good  masters,  good  servants.  It 
is  highly  probable  that  his  servant  had  been 
a  faithful,  devoted  one  ;  thus  he  had  se- 
cured the  esteem  and  affection  of  his  mas- 
ter. We  I'ead  of  several  distinguished 
servants  in  the  word  of  God.  There  was 
the  excellent  servant  of  Abraham,  and  the 
servants  of  Naaman,  &c.  What  an  ex- 
ample to  masters  and  mistresses  ;  what  a 
contrast  to  the  condition  of  many  !  How 
benevolent,  and  tender,  and  solicitous! 

2.  The  ioay  in  which  he  presented  it. 
(1.)  There  was  personal  exertion.  ,   He 

came  to  Jesus  ;  he  employed  his  time  and 
personal  influence. 

(2.)  He  was  earnest  in  his  application. 
"  Beseeching  him."  Not  cold  and  formal, 
but  with  anxious  earnestness  and  ardor. 

(3.)  He  displayed  great  reverence  and 
humility,  "  Lord,"  &c.  He  assumed  no- 
thing on  account  of  his  station.  When 
Christ  complied,  he  answered,  "  I  am  not 
worthy,"  &g.  What  self  abasement  ! 
What  exalted  views  of  Christ !  What  a 
pattern  ! 

(4.)  He  manifested  extraordinary  faith. 
He  said,  "  Thy  journey  is  not  necessary," 
"  but  speak  the  word,"  &;c.  Thy  mandate 
is  enough  ;  thou  art  Lord  of  all  ;  a  word 
will  answer  the  mighty  end,  &c.  He  illus- 
trated it  himself  by  referring  to  his  author- 
ity, verse  9.     Notice, 

III.  The  success  he  experienced, 

1.  He  was  honored  by  the  Saviour. 
"  When  Jesus  heard  it,  he  marvelled,"  &;c. 
What  a  contrast  to  the  conduct  of  the 
scribes  and  Pharisees ;  to  the  Jews  in  gen- 
eral. Even  to  his  own  disciples,  Christ 
pronounced  this  honorable  distinction,  "  I 
say  unto  you,"  &c.     Here  confession  was 


prai.sed,  humility  exalted,  and  faith  applaud- 
ed, by  the  Son  of  God. 

2.  His  servant  tans  healed ;  Luke  vii. 
10.  Here  we  see  the  result  of  pious,  be- 
nevolent influence.  The  master  a  blessing 
to  the  servant,  &c.;  one  the  channel  of 
good  to  the  other,  "  I  will  bless  thee  and 
make  thee  a  blessing." 

APPLICATION. 

1.  Admire  this  example  of  Human  excel- 
lency. Christ  did  so,  and  honored  it.  Let 
us  do  so,  and  imitate  it. 

2.  See  the  grace  and  poioer  of  the  Saviour. 
How  all-sufficient  and  infinitely  merciful. 
His  word  is  enough. 

3.  Let  all  believers  exert  their  influence 
for  the  good  of  others.  You  have  influence 
as  well  as  the  centurion.  Prayer — faith — 
access  to  Christ ;  exert  it.  ^Ve  3<9ti  not 
relatives  ?  servants  ?  neighbors  ?  It  is  your 
duty,  and  your  real  advantage  to  do  so. 
Do  it  in  the  closet ;  do  it  in  the  family  ;  do 
it  in  the  congregation  of  the  saints.  Let  us 
all  admire  and  feel  as  the  centurion  did, 
and  go  and  do  likewise. 


THE  PRODIGAL  SON. 

SKETCH    I. 

"  And  he  said,  A  certain  man  had  two  sons  ; 
and  the  younger  of  them  said  to  his  father,  Fa- 
ther,  give  me  the  portion  of  goods  that  falleth  to 
me.  And  he  divided  unto  them  his  Uving,"  &c. 
— Luke  xv.  11,  &.c. 

This  is  one  of  the  Saviour's  beautiful 
and  interesting  parables.  It  is  impossible 
to  read  it  without  being  struck  with  the  true 
picture  it  draws,  the  graphic  imagery  with 
which  it  abounds,  and  the  nervous,  yet 
simple  language  in  which  it  is  written. 
The  occasion  of  the  parable  is  found  in  the 
first  and  second  verses  of  the  chapter.  Two 
minor  parables  precede  and  appropriately 
introduce  it — the  lost  sheep,  and  tlie  piece 
of  money.  It  is  not  the  design  of  the  Spirit 
that  the  filling  up  of  the  parable  should,  of 
necessity,  be  spiritualized,  and  made  to  sup- 
port the  great  end  the  parable  was  to  an- 
swer.  Three  great  lessons  are  evidently 
taught  ; — the  depravity  of  the  sinner  and 
its  results ;  the  hardening  and  lamentable 
consequences  of  a  sinful  life  ;  and  the  na- 
ture of  true  repentance,  with  its  happy  ef- 
fects. At  present  we  shall  dwell  on  the 
first  of  these,  and  by  a  series  of  proposi- 


372 


SKETCHES  OF  SERMONS. 


tions  grounded  on  the  text  endeavor  to  pre- 
sent the  suhject  clearly  to  your  minds. 
■I.  One  of  the  evidences  of  a  depraved 

AND  SINFUL  STATE,  IS  TO  THROW  OFF  THE 
DIVINE     AUTHORITY     AND     RESTRAINT.        Sin 

thus  commenced  in  our  world.  Our  first 
parents  desired  to  be  as  gods,  and  broke 
through  the  restrictions  in  reference  to  the 
tree  of  the  knowledge  of  good  and  evil. 
Thus  the  prodigal  is  described  as  impatient 
— restless  and  anxious  to  escape  his  father's 
cognizance — to  leave  the  paternal  roof;  to 
think,  and  choose,  and  act  as  he  pleased. 
Thus  to  feel  and  act  is  the  essence  of  sin. 
A  loyal  subject  does  not  desire  to  conduct 
himself  without  respect  to  the  constitution 
and  laws  of  the  land.  A  good  child  does 
not  despise  parental  authority.  A  faithful 
servant  desires  not  to  act  according  to  his 
own  pleasure.  Holy  spirits  do  the  will  of 
God,  and  they  are  perfectly  happy  to  be 
regulated  by  Deity.  But  sin  rejects  God's 
authority,  bursts  through  his  restraints,  and 
sets  up  the  rebel  desires  of  the  soul  against 
God  and  his  word. 

II.  God  GIVES  a  portion  of  his  boun- 
ties   EVEN    to    THE    WICKED    AND   UNGODLY. 

"  Give  me  the  portion,"  &c.  Every  cre- 
ated thing  has  its  portion  from  God.  Men, 
as  the  creatures  of  God,  enjoy  many  bless- 
ings from  the  Most  High.  There  is  life 
with  all  its  privileges ;  health,  and  physi- 
cal comfort ;  reason  and  mental  endow- 
ments;  natural  gifts,  and  talents;  to  some 
riches  and  influence  ;  many  privileges  and 
opportunities  of  improvement,  &c.  A  por- 
tion full  of  goodness  and  mercy. 

III.  A^STATE  OF  SIN  IS  ONE  OF  DEPARTURE 

FROM  God.  He  took  his  journey.  Sin  is 
forsaking  God,  departing  from  his  ways. 
Sin  creates  moral  distance  between  the  soul 
and  Jehovah.  It  does  so  as  it  respects  his 
favor.  He  cannot  approve,  &c.  His  face 
is  against  the  wicked.  Angry,  dtc.  His 
image, — it  effaces  it,  &c.  Every  faculty  suf- 
fers,—  understanding,  —  judgment,  —  con- 
science,— affections, — desires,  &c.  His/rtwi- 
ily.  It  excludes — drivesout — separates  from 
|iis  holy  dwelling.  Sin  is  travelling  from, 
pot  towards  heaven.  Wandering  towards 
the  blackness,  &c.,  of  hell.  It  is  the  way  of 
death.  By  a  course  of  sin,  this  state  of 
distance  is  constantly  increasing,  widening, 
&c.  The  Christian  is  daily  journeying 
nearer  and  nearer  towards  heaven  :  the 
sinner,  &c.,  towards  the  abodes  of  eternal 
despair. 


IV.  The  PRACTICE  of  sin  is  one  of  per- 
version AND  AVASTE  OF  THE  BLESSINGS  OF 
HEAVEN.  "  Wasted,"  &c.  Sin  seeketh 
the  sacrifice  of  all.  Health  and  strength, 
(fee.  The  sinner  wastes — wealth,  and  in- 
fluence. The  one  sin  of  drunkenness  costs 
this  country  fifty  million  pounds  sterling  of 
our  national  means.  Faculties — talents, 
&c. — life  itself,  and  the  solemn  capabili- 
ties of  the  soul.  Sin  often  destroys  all  ; 
ruins  the  whole. 

V.  Sin  is  peculiarly  debasing  to  its 
VICTIMS.  The  son  now  a  slave.  The  rich 
son  now  poor.  The  son  of  a  noble  family 
now  a  swineherd.  How  it  degrades  !  how 
it  sinks  its  possessors !  It  casts  the  crown 
of  excellency  from  the  head.  It  takes  the 
robe  of  beauty,  &c.  It  often  afTects  the 
countenance — the  face  divine,  and  stamps 
the  features  with  infamy  and  degradation. 
How  many  has  it  shut  up  in  prison — the 
penal  settlements.  The  great  majority  of 
criminals  are  the  dissipated,  abandoned, 
young. 

VI.  SiN  IS  often  productive  of  utter 

wretchedness    to     BOTH    BODY    AND    MIND. 

Hear  the  prodigal — his  exclamation,  "  I 
perish  with  hunger."  He  fain  would  have 
filled  himself  with  the  husks,  "the  fruit  of 
the  carib  tree,"  in  shape  resembling  the 
large  scarlet  bean.  His  remuneration  was 
not  sufficient  to  satisfy  his  hunger,  die. 
And  the  swine  were  better  fed  than  he. 
How  truly  is  this  often  experienced  in  the 
circumstances  that  sin  produces  !  The  evils 
of  its  effects  are  truly  legion,  for  they  are 
many — temporal — domestic — mental — and 
those  of  the  conscience  and  spirit. 

VII.  Sinners  in  their  misery  are  sel- 
dom   befriended    BV    THOSE   AROUND   THEM. 

No  man  gave  the  prodigal  "  husks."  Where 
are  his  companions  who  assisted  him  to 
spend  his  portion  ?  See  the  gambler,  the 
pleasure-taker,  the  drunkard.  How  they 
all  become  friendless  in  their  adversity, 
sickness,  &c.  Self  seeks  its  own,  and 
fawns  and  flatters  in  prosperity,  but  frowns 
and  forsakes  in  adversity. 

application. 

1.  Many  can  read  their  own  experience 
in  the  text. 

2.  Let  the  young  ponder  it  well. 

3.  It  may  instruct  and  admonish  all. 

The  condition  described  is  wretched,  in- 
deed, but  not  hopeless.  Light  will  break 
forth  on  our  next  subject. 


THE  PRODIGAL  SON. 


373 


THE  PRODIGAL  SON. 


SKETCH  II. 


"  And  he  said,  A  certain  man  had  two  sons  : 
and  the  younger  of  them  said  to  his  father,  Father, 
give  ine,"  &c. — Luke  xv.  11,  &.c. 

In  our  last  discourse  we  contemplated 
the  prodigal  throwing  off  the  paternal  au- 
thority and  restraint,  claiming  his  share  of 
the  family  portion,  leaving  his  home  and  de- 
parting into  a  far  country,  spending  all  he  had 
in  profligacy  and  riotous  living,  reduced  to 
a  situation  the  most  degrading  and  wretched, 
forsaken  by  all,  and  ready  to  die  of  want. 
Our  present  subject  leads  us  to  consider, 

I.  That  a  sinful  condition  is  one  of 

INFATUATION     AND    MADNESS.         "  When    he 

'came  to  himself."  That  is,  when  he 
paused,  considered,  reflected,  acted  as  a 
rational  creature.  One  chief  cause  of  con- 
tinued sin,  is  inconsideration.  Men  will 
not  know — do  not  consider.  Passion  reigns 
and  rules.  Would  a  man  exchange  home 
for  exile — plenty  for  famine — a  robe  for 
rajjs — difjnitv  for  servile  degradation— -com- 
fort  for  wretchedness  ?  Yet  all  siflnerl^ct 
thus.  They  give  gold  fm^tir^ejiLl 
for  husks — gratifying  JtajJjpPJP^rthe  ex- 
pense of  the  soul.  The  moment  of  pleasure 
is  preferred  to  the  realities  of  eternity. 
Madness  is  want  of  judgment;  and  is  not 
sin  ?  Madness  is  rashness  ;  and  is_  not 
sin  ?  Madness  is  acting  without  re^'a'rd  to 
reason,  and  not  consulting  the  proper  en^ 
of  existence,  &c.  Look  at  the  super.iorlty|Df 
the  mere  animal  creatures  as  answering  tBe- 
end  of  their  existence,  Isa,  i.  3;  Jer..\ii,fr'6f7^ 

II.  That  affliction  is  sometiiIes  •  tHE 

MEANS  OF  PRODUCING  SERIOUSNESS  AND  RE- 
FLECTION. Just  perishing  !  The  excla- 
mation showed  his  state.  "  I  perish  wi-th 
hunger."  We  say  affliction  sometimes  is 
the  means  of  conversion,  not  always.  Many 
leave  the  furnace  harder  and  more  repro- 
bate. Many  curse  God  and  die.  But 
there  are  instances  of  the  reverse — similar 
to  that  of  the  prodigal.  There  was  the 
wicked,  blood-thirsty  Manasseh,  2  Chron. 
xxxiii.  12.  The  proud,  imperious  Nebu- 
chadnezzar, Dan.  iv.  33,  34.  Happy  is  it 
when  adversity  and  affliction  lead  to  con- 
sideration and  repentance.  No  doubt  there 
are  some  instances  of  this  kind  here.  Some 
have  lost  a  child — a  parent — a  friend — 
have  been  brought  to  the  vergeof  the  tomb, 
&c.,  and  thus  led  to  hunniliation,  and  peni- 
tency,  and  prayer. 


III.  Genuine  repentance  is  retracing 
OUR  steps  to  the  God  whom  we  have 
forsaken.  Repentance  signifies  change 
of  mind.  "  I  think  differently,  I  feel  differ- 
ently, I  will  act  differently.  I  thought  it 
best  to  be  without  restraint ;  not  so  now. 
I  thought  it  best  to  leave  my  home,  &c.,  to 
be  the  companion  of  profligates,  to  give  my- 
self to  rioting.  My  mind  is  entirely  altered 
— changed.  My  course  shall  now  be  the 
reverse.  I  will  go  back — cease  to  do  evil, 
learn  to  do  well."  This  is  repentance,  and 
nothing  else.  It  always  changes  the  con- 
duct— changes  the  life.  "  Let  the  wicked 
man  forsake  his  wickedness,"  &c.  It  will 
ever  be  accompanied  with  shame,  "  What 
fruit  had  ye,"  die.  Sorrow,  keen  regret, 
a  sense  of  self-condemnation.  The  repent- 
ing sinner  needs  none  to  condemn  him.  He 
writes  by  far  the  most  bitter  things  against 
himself.  Overwhelmed  with  a  sense  of  his 
ingratitude,  he  feels  sin  has  injured  him- 
self— society — and  offended  his  God.  He 
beholds  wh^^^  has  lorf^ited,  verse  17. 

IVXl^yiTDETERMINATE  RESOLUTION  IS 
NEOTSSARY   to    genuine    REPENTANCE.       He 

nsiders,  reflaJ^  perceives  the  oidy  alter- 
native,  and'then  he  resolves  ;  "  I  will  arise 
and  go,"  &c.  Many  desire,  many  pur- 
pose, but  yet  do  not  resolve.  There  must 
be  decision,  determination  ; — this  is  indis- 
pensable. But  it*^is  not  every  resolution 
.that  is  effectual.    . 

'  1.  Ivimi^t.  ari^tlfifirmuch  from  a  sense 
of  the  erij  hf^m  as  a  fear  of  its  punishment. 
iW^ffejone  feeling  is  entirelit-selfish  and  car- 
nal. I  dread  tl\e^ea:th,  but  do  not  hate  the 
crime,\&c.  'Butjthe  p^ifal  felt  that  he 
had  "  sinned,"  thatj*e  was  unworthy, 
&c.  .^ 

.  g.  Jt-fliwst  he  made  with  a  full  conviction 
^  our  oion^jimikness,  and  relying  on  God\i 
aid.  Matty  have  resolved  presumptuously, 
self-righteously,  and  have  failed.  These 
must  fail.  To  know  our  helplessness  is 
essential  ; — that  we  can  do  nothing,  and 
then  God  will  be  trusted,  relied  on  :  we 
must  rest  all  here,  "  Thy  grace  is  suffi- 
cient," &;c.     The  Lord's  help,  (fee. 

3 .  Hence  it  must  be  accompanied  by  earnest 
prayer.  God's  aid  must  be  implored,  and 
that  fervently  ;  with  all  the  intensity  of  a 
person  in  deep  distress. 


I'i-'id^i 


"  Beware  of  Peter's  word, 
Nor  confidently  say, 
I  never  will  deny  thee,  Lord, 
But  grant  I  never  may." 


374 


SKETCHES  OF  SERMONS. 


4.  The  best  resolutions  must  he  promptly 
acted  upon.  Carried  out ;  and  immediately. 
If  we  delay,  the  impression  will  vanish  ; 
if  we  delay,  the  ardor  will  subside,  the 
enemy  gain  strength.  It  must  be  brought 
to  the  present  tense  ;  now,  this  day,  this 
season,  this  evening,  this  moment. 

"  I  must  this  instant  now  begin 
Out  of  my  sin  t'awake  ; 
And  turn  to  God,  and  every  sin 
Continually  forsake." 

Thus  acted  the  prodigal,  and  thus  must 
we  act,  to  enjoy  God's  favor,  and  obtain 
salvation.  Now,  by  how  many  reasons  may 
this  be  enforced  on  all  unconverted  sinners 
present !  We  shall  confine  ourselves  to  the 
following. 

(1.)  Have  we  not  sufficiently  felt  the 
misery  of  our  present  state  to  desire  deliv- 
erance ?  Is  not  a  sinful  state  wretched, 
degrading,  perilous  ?  We  cannot  doubt 
the  necessity  of  immediate  extrication. 

(2.)  Is  there  not  ample  provision,  even  for 
prodigals,  in  their  Father's  house,  if  they 
repent  ?  The  least  and  the  lowliest  in 
Christ's  family  is  infinitely  better  off  than 
we  are.  "  Better  be  a  door-keeper,"  &c. 
"Hired  servants,"  &c.  Better  be  a  dog 
to  have  the  falling  crumbs,  &c. 

(3.)  There  is  but  oneway  of  access  to 
that  home.  By  repentance  ;  by  going  and 
casting  ourselves  on  his  mercy  ;  by  ven- 
turing on  his  goodness  and  compassion. 

(4.)  No  time  so  suitable  or  so  sure  as 
the  present.  Who  then  will  arise  ?  who 
will  take  the  first  step  to-night  ?  Is  there 
not  some  young  person  ?  some  head  of  a 
family  or  aged  person  ?  We  entreat  you 
to  weigh,  ponder,  and  now  resolve.  The 
prodigal  is  now  on  his  way  back.  His 
reception  and  restoration  we  must  postpone 
until  our  next  discourse. 


THE  PRODIGAL  SON. 

SKETCH  in. 

"  A  certain  man  had  two  sons  :  and  the  younger 
of  them  said  to  his  father,  Father,  give  me,"  &c. 
— Luke  xv.  11,  &-c. 

We  have  previously  contemplated  the 
prodigal  leaving  his  father's  house  ;  spend- 
ing his  portion  in  riotous  living  ;  reduced 
to  want,  degradation,  and  misery.  We 
have  also  witnessed  the  happy  change 
which  took  place  in  his  mind  ;  the  impor- 


tant pause  ;  the  noble  resolve  ;  the  feelings 
of  repentance  and  genuine  sorrow  which 
he  experienced  ;  and  the  prompt  manner 
in  which  he  began  to  retrace  his  steps.  At 
this  part  of  the  parable,  we  must  recom- 
mence our  observations,  "  And  he  arose," 
&:c. 

I.  Observe  the  aspect  of  the  repent- 
ing SINNER.  He  is  now  moving  towards 
his  father's  house.  How  different  his  ap- 
pearance, 

1.  To  what  it  was  when  he  abandoned  his 
home.  Then,  invested  with  the  riches  of 
his  portion  ;  clothed  in  the  costume  belong.  | 
ing  to  his  rank  ;  a  retinue  of  servants ;  a 
host  of  professed  friends.  Now  poor — in 
rags — alone — readj'  to  perish.  Yet  how 
different, 

2.  To  that  part  of  his  history,  ivhen  he 
was  wasting  his  substance.  Look  at  his 
recklessness,  profligacy  ;  look  at  his  com- 
pany ;  hear  the  mad  mirth  ;  witness  the 
scenes  of  dissipation.  But,  alas!  it  was 
the  way  of  ruin — the  carnival  of  death  ; 
the  victim  was  fitting  for  the  slaughter. 
But  now  he  is  alone — thoughtful — reflecting 
— serious — ijourneying  homeward;  and, 
notwithstanding  his  wretched  condition,  he 
is  in  the  way  of  life  and  salvation.  We 
observe,  that  such  a  difference  will  always 
be  seen  where  genuine  repentance  is  expe- 
rienced. No  conversion  without  such  an 
entire  change.      We  remark, 

II.  God  sees  repenting  sinners  in  the 
first  movements  of  their  hearts  and 
LIVES  towards  him  ;  verse  20.  "  When 
he  was  a  great  way  off,"  &:c.  Yes  ;  as  if 
he  had  been  looking  out  for  his  return.  He 
beheld  him  at  a  great  distance,  and  knew 
him.  The  first  gracious  motions  of  the 
heart  are  known  by  the  Lord.  That  seri- 
ous thought  ;  that  keen  pang  of  regret ; 
that  contrite  groan  ;  that  resolution  of 
amendment ;  that  sigh  for  happiness.  He 
is  in  a  merciful  position,  seeking  the  return 
of  the  sinful,  wandering  soul. 

III.  God  hastens  to  meet  the  contrite 
penitent.  He  saw,  had  compassion,  and 
"  ran,"  &c.    Observe  these  three  points: — 

1.  He  beheld  our  misery — our  return  from 
the  way  of  rebellion,  and  did  not  feel  the 
spirit  of  stern,  inflexible  righteousness,  but 
the  movings  of  love  and  pity. 

2.  His  compassion  prevailed.  "  Had  com- 
passion." Nothing  else  would  serve  the 
sinner,  for  he  had  no  claim — no  merit — 
nothing  to    deserve — every  thing    to  con- 


THE  PRODIGAL  SON. 


375 


demn ;  but  God  felt  the  movings  of  com- 
passion. 

3.  Compassion  brought  hhn  speedily  to- 
wards his  returning  child.  The  prodigal 
moves  slowly ;  his  sins  are  heavy  ;  his 
grief  oppressive  ;  his  fears  numerous  ;  hut 
the  father  "  runs" — hastens  to  meet  him. 

IV.  God    displays  the  utmost  mercy, 

AND  THE  SOFTEST  TENDERNESS  TOWARDS  HIS 

PENITENT  CHILDREN.  "  He  fell  On  his  ncck, 
and  kissed  him,"  &c.  How  beautiful  this 
scene  !  The  father  who  had  been  disobey- 
ed— offended ;  yet  he  exhibits  the  greatest 
love,  the  most  intense  affection.  He  passes 
by  the  sin — there  is  no  upbraiding ;  he 
passes  by  the  pollution  of  the  sinner,  and 
even  embraces  him  ;  he  prevents  his  self- 
reproaches — his  confessions,  &c. ;  gives 
him  the  most  tender  token  of  his  forgiving 
love  ;  "  kisses  him  ;"  is  at  once  reconciled, 
&c.  How  surprising  !  Yet  thus  does  God 
receive  sinners,  yea,  the  vilest  of  them  ; 
yea,  thus  he  will  receive  you — every  one 
of  you,  "Come,  and  let  us  reason,"  &c. 
He  receives  them  graciously ;  forgives 
them  freely. 

V.  The  richness  of  the  divine  mercy 

WILL  NOT  prevent  THE  HUMBLED  CONFES- 
SIONS OF  THE  TRUE  PENITENT.  This  con- 
duct of  the  father  does  not  cause  the  son 
to  think  less  of  his  sins — his  wanderings. 
Oh !  no,  but  more.  This  makes  him  feel 
his  guilt  the  more  deeply.  He  must  un- 
bosom his  soul  by  confession.  His  own 
heart  requires  this  ;  his  peace;  especially 
his  father's  compassion.  Oh!  how  the 
tears  flowed  ;  how  difficult  was  utterance  ! 
his  soul  melted  within  him,  and  he  said, 
"Father,  I  have  sinned,"  &c.,  verse  21. 
Every  word  would  bear  emphasis. 

VI.  The  state  of  the  sinner  is  com- 
pletely TRANSFORMED  IN  THE  DAY  OF  CON- 
VEPiSioN.  What  is  the  reply  of  the  father  ? 
He  turns  from  the  son,  and  addresses  the 
servants.  The  misery  and  wretchedness 
of  the  son  must  be  relieved. 

1.  "  Bring  hither  the  best  robe.^^  The 
rags  are  cast  aside  forever.  The  best — 
tlic  choicest — the  most  expensive — the  most 
ornamental — the  most  dignified  is  brought. 
What  is  this  but  the  garment  of  salvation  ; 
the  robe  of  righteousness ;  that  in  which 
God  clothes  the  contrite  sinner ;  the  gar- 
ment of  praise  instead  of  the  sackcloth  of 
mourning. 

2.  The  ring  is  put  on  his  finger.  The 
token  of  the  father's   reconciliation  ;    the 


sign  of  the  son's  elevation  to  his  former 
rank  ;  that  which  ratifies  the  gracious  re- 
ception. This  is  the  Holy  Spirit.  "  Be- 
cause ye  are  sons,"  &c.  "  The  Spirit  it- 
self beareth  witness,"  &c.  "Ye  have  not 
received  the  spirit  of  fear,  but  adoption," 
&c. 

3.  Shoes  on  his  feet.  The  shoes  of  the 
preparation  of  the  gospel  of  peace,  so  that 
he  shall  now  walk  in  the  ways  of  peace 
and  holiness,  having  the  spirit  of  a  holy, 
affectionate  child.  "  He  shall  run  in  the 
way  of  his  commandments  to  do  them." 

4.  The  feast  is  provided.  "  The  fatted 
calf"  is  killed,  and  made  ready,  &c.  He 
was  dying  of  hunger — now  abundance  is 
prepared  for  him.  Not  only  hungtr  alle- 
viated, but  a  sumptuous  repast,  worthy  of 
the  father's  riches,  and  of  his  still  riciier 
love.  This  is  that  supper  revealed  and 
tendered  in  the  gospel ;  the  provision  of 
mercy — the  feast  of  fat  things — the  banquet 
of  love,  wherein  all  things  are  ready. 
Christ's  flesh  is  the  food  of  the  believer. 
He  is  the  Lamb  slain  for  the  life  of  his 
people.  We  live  by  faith  in  the  Son  of 
God. 

VII.  Joy  and  festivity  celebrate  thk 

sinner's  return  AND  ACCEPTANCE  OF  (tOT). 

"  They  began  to  be  merry."  Others  en- 
tered into  the  father's  joy,  and  rejoiced  with- 
him  ;  sadness  and  sorrow  were  put  away  ;• 
music,  and  songs,  and  gladness  were  heard.. 
What  overflowing,  rich,  unspeakable  mer- 
cy !  Yet  this  is  all  true  on  the  sinner's  con- 
version to  God.  "  I  say  unto  you,  there  is 
joy  in  the  presence  of  the  angels  of  God," 
&e.  What  an  association  of  joy  !  The 
father — the  servants — the  son — God — an- 
gels— glorified  spirits — the  saints  on  eartli 
— the  accepted  sinner.  "  I  will  praise 
thee,"  &c. 

VIII.  None  but  the  envious  and  wick- 
ed WILL  MURMUR  WHEN  THE  VILEST  ARE 
received  INTO  THE  DIVINE  FAMILY.     As  the 

elder  brother,  &c.  ;  the  Pharisees  of  old. 
"This  man  receiveth  sinners,"  &;c.  Sure- 
ly he  came  for  this  purpose.  But  is  not 
the  joy  reasonable  and  proper,  yea,  indis-. 
pensable  ?     Is  it  not  meet  ?  &c. 

APPLICATION. 

1.  What  a  subject  for  grateful  retrospec-- 
tion  to  the  Christian  !  How  all  this  is  fa- 
miliar and  delightful ! 

2.  What  encouragement  for  the  penitent !' 

3.  What  hope  for  all! 


376 


SKETCHES  OF  SERMONS. 


CHRIST  EXALTED  BY  THE  MULTI- 
TUDE. 

"  And  when  he  was  come  nigh,  even  now  at  the 
descent  of  the  Mount  of  Olives,  the  whole  multi- 
tude of  the  disciples  began  to  rejoice  and  praise 
God  with  a  loud  voice,  for  all  the  mighty  works 
that  they  had  seen  ;  saying.  Blessed  be  the  King 
that  cometh  in  the  name  of  the  Lord  ;  peace  in 
heaven  and  glory  in  the  highest.  And  some  of 
the  Pharisees  from  among  the  multitude  said  unto 
him,  Master,  rebuke  thy  disciples.  And  he  an- 
swered and  said  unto  them,  I  tell  you  that,  if  these 
should  hold  their  peace,  the  stones  would  imme- 
diately cry  out." — Luke  xix.  37-40. 

The  passage  we  have  selected  for  our 
present  meditation  is  one  of  those  strik- 
ing fulfilments  of  prophecy  in  which  the 
New  Testament  so  amply  abounds.  Read 
the  9th  verse  of  the  9th  chapter  of  Zecha- 
riah.  A  similar  prediction  had  been  utter- 
ed by  Isaiah,  Ixii.  11.  One  of  these  pro- 
phecies had  been  uttered  nearly  700,  and 
the  other  nearly  600  years  before  ;  here 
they  are  literally  accomplished.  Every 
sentence  is  adapted  to  elevate  the  true 
Christian,  and  excite  in  his  soul  more  ar- 
dent praise  to  the  blessed  Saviour.  Observe 
from  the  text, 

I.  That  Jesus  the  Saviour  is  worthy 
OF  the  loftiest  praise. 

II.  That  the  godly  of  all  ages  have 

SUNG  his  praises. 

III.  That  many  would  suppress  the 
praises  of  Christ. 

IV.  That  God  will  ever  secure  the 
laudatory  exaltation  of  his  Son. 

I.  That  Jesus  the  Saviour  is  worthy 
of  the  loftiest  praise.  Praise  is  award- 
ed to  men  on  earth  on  many  and  varied  ac- 
counts :  lofty  genius  ;  literary  attainments  ; 
distinguished  heroism  ;  expansive  benevo- 
lence ;  mighty  achievements.  The  divine 
Saviour  should  be  praised, 

1 .  For  his  personal  excellencies.  "  He  is 
fairer,"  &:c.  The  desire  of  all  nations. 
In  Christ  dwells  infinite  knowledge — spot- 
less purity — unrivalled  dignity — unlimited 
goodness — and  every  feature  of  humanity, 
tenderness,  and  grace ;  a  body  without 
sinful  weakness  ;  a  mind  without  error  or 
•obscuration  ;  a  soul  reflecting  all  the  moral 

glories  of  the  Father. 

2.  For  his  unsearchable  grace.  The  fa- 
vor of  his  heart,  which  he  manifested 
to  a  lost  world ;  favor  that  surmounted 
every  obstacle  in  the  way  of  our  recovery  ; 


favor  that  paid  the  severest  price  for  our 
ransom.  "  Ye  know  the  grace  of  our  Lord 
Jesus  Christ."  "  Greater  love,"  &c.  No 
wonder  this  is  part  of  heaven's  anthem, 
"  Worthy  is  the  Lamb  that  was  slain." 

3.  For  his  wonderful  achievements .  To 
note  all  these,  we  must  give  you  the  histo- 
ry of  redemption.  What  has  he  achieved  ? 
The  emancipation  of  the  world  from  Satan- 
ic ignorance  and  vassalage  ;  the  bestow- 
ment  of  divine  love  through  the  channel  of 
his  own  sufferings  ;  the  opening  of  the  king- 
dom of  heaven  to  all  believers;  the  sure 
and  certain  exaltation  both  of  the  bodies 
and  souls  of  his  people  to  his  eternal  king- 
dom and  glory,  "  Father,  I  will  that  those 
whom  thou  hast  given,"  &c.     Observe, 

II.  The  godly  in  all  ages  have  sung 
HIS  praises.  Abraham,  the  representative 
of  the  patriarchal  age,  looked  forward  to 
his  day,  and  saw  it,  and  was  glad  ;  his 
heart  praised  the  promised  seed.  Jacob, 
in  his  dying  predictions,  sang  of  the  Shiloh, 
and  ended  his  life  exulting,  "  I  have  waited 
for  thy  salvation,"  &c.  Moses  chose  as 
the  subject  of  his  eulogy,  the  prophet  like 
unto  himself,  unto  whom  the  people  should 
hearken.  David  referred,  in  exalted  strains, 
both  to  his  character  and  work — his  suffer- 
ings and  triumph — his  kingdom  and  glory  ; 
he  died  exulting,  "  Blessed  be  the  Lord 
God  of  Israel,"  &;c.  Think  of  the  songs 
of  all  the  prophets  ;  how  they  exult  in 
Zion's  delivery,  and  Judah's  glorious  king. 
At  his  birth,  angels,  and  shepherds,  and 
sages,  all  exulted  in  his  advent.  Wher- 
ever he  went  the  mourners  were  made 
happy,  the  sick  healed,  and  the  lame  danced 
for  joy.  On  the  occasion  to  which  the 
text  refers,  the  praise  was  public  and  loud, 
and  expressive  of  the  highest  joy  and  exul- 
tation. The  early  Christians  in  all  their 
assemblies  sang  a  hymn  of  praise  to  Christ ; 
so  now,  whenever  Christian  assemblies 
meet,  one  great  design  is  to  bless  and  laud 
the  Saviour's  name.  It  is  delightful  to 
contemplate,  that  the  sun  never  sets  on 
those  who  sing  the  hosannas  of  Christ — 
east  and  west,  north  and  south.  In  the 
torrid  and  frigid  zones  ;  on  eastern  sultry 
sands,  and  mid  polar  snows,  the  glories  of 
Christ  are  celebrated  in  strains  of  highest 
praise.  He  is  praised  in  the  happy  mus- 
ings of  the  Christian's  retirement ;  he  is 
praised  at  the  family  altar ;  he  is  praised 
by  the  rising  generation  of  the  sabbath 
school ;  in  the  social  prayer-meeting,  and 


THE  TEN  VIRGINS. 


377 


in  the  great  congregations  of  his  people. 
We  notice, 

III.  That  many  would  suppress  the 
PRAISES  OF  Christ.  In  the  text  the  Phari- 
sees labored  to  do  so. 

1 .  The  skeptical  and  unbelieving  would 
confine  our  praises  to  the  toorks  of  nature. 
Thev  refer  us  to  the  landscape,  the  ocean, 
the  firmament,  &;c.  Or  they  would  have 
us  extol  reason,  and  science,  and  philoso- 
phy, &c.  ;  but  would  not  give  one  line  to 
Jesus. 

2.  The  profligate  would  have  us  sing  of 
wine,  and  feasting,  and  sensuality. 

3.  The  sanguinary  would  have  us  sing  of 
war,  and  victories,  and  warriors,  and  con- 
quests. 

4.  The  self-righteous  would  have  all  praise 
to  elevate  their  own  goodness  and  superi- 
ority. 

5.  The  formal  and  supine  think  it  unne- 
cessary or  superfluous.  Now,  all  and  each 
of  these  subjncts  are  opposed  to  the  praise 
of  Christ,  as  much  so  as  the  odes  which  ex- 
alt Mohammed,  or  the  songs  sung  to  the 
honor  of  the  idols  of  the  heathen.  The 
heart  cannot  give  its  highest  emotions  to 
these  and  to  Christ.  It  must  be  Christ  and 
not  these,  or  these  and  not  Christ.  We 
observe, 

IV.  That  God  will  ever  secure  the 

LAUDATORY  EXALTATION  OF  THE  SaVIOUR. 

He  secured  this  at  the  birth  of  Christ,  by 
giving  the  mandate,  "  Let  all  the  angels  of 
God,"  &;c.  Also  at  his  ascension,  "  He 
went  up  with  a  shout,"  &c.  He  secures 
this  in  all  saints  by  his  Holy  Spirit  that 
dwells  in  them.  It  is  a  spirit  full  of  love  to 
him,  and  of  praise  and  hosanna  to  Christ; 
it  is  his  declared  will,  that  Christ  is  to  have 
equal  honor  and  glory  with  himself.  This 
is  one  of  the  characteristics  of  the  Chris- 
tian, he  rejoices  in  Christ  Jesus.  He  will 
secure  this  in  heaven  by  the  universal  ac- 
clamations of  angels  and  redeemed  spirits, 
Rev.  V.  11,  (fee. 

APPLICATION. 

1 .  Are  you  amongst  those  who  praise  the 
Saviour  ?  Do  you  exult,  boast,  glory,  ex- 
tol, celebrate  the  praises  of  Christ  ? 

"  When  he's  the  subject  of  the  song, 
Who  can  refuse  to  sing  ?" 

I  tell  you  who  should  not :  those  he  has  not 
compassionated — those  whose  nature  he  has 
not  assumed — those  for  whom  he  has  not 
48 


died — those  against  whom  his  heart  is 
closed — those  he  cannot  or  will  not  save  ; 
but  of  such  there  is  not  one  in  this  congre- 
gation, nor  yet  in  the  wide  world  itself. 

2.  Neglect  of  this  duty  hy  the  Christian 
would  be  criminal  indeed.  "  The  very 
stone.s,"  &c.  The  gay,  the  licentious,  the 
frivolous,  all  would  condemn  you.  Let 
your  hosanna  be  the  hosanna  of  the  heart, 
of  the  profession,  of  the  life.  "  In  all 
things  show  forth,"  &c. 

3.  The  advantages  of  praising  Christ. 
Elevates  the  mind,  refreshes  the  spirit,  as- 
similates to  the  beatified.  It  dispels  clouds, 
banishes  night,  brings  day.  What  endless 
matter  of  praise  in  Christ ! 


THE  TEN  VIRGINS. 


SKETCH    I. 


"  Then  shall  the  kingdom  of  heaven  be  likened 
unto  ten  virgins,  which  took  their  lamps,  and  went 
forth  to  meet  the  bridegroom,"  &c. — Matt.  xxv. 

1,  &.C. 

This  is  one  of  Christ's  most  striking  and 
impressive  parables.  It  has  to  do  with 
events  of  the  most  momentous  character. 
It  refers  to  the  glory  of  the  Saviour,  the 
necessity  of  vital  piety,  the  second  advent 
of  the  Messiah,  the  glorification  of  believers, 
and  the  rejection,  the  everlasting  rejection, 
of  those  not  prepared  for  the  heavenly  state. 
It  may  be  necessary,  and,  perhaps,  most 
edifying,  that  we  should, 

I.  Review  the  parable  in  its  literal 
SIGNIFICATION.  The  event  described  is  that 
of  an  eastern  marriage  procession.  The 
bride  is  brought  to  the  house  of  the  bride- 
groom with  great  pomp  and  splendor.  The 
friends  of  the  bridegroom  and  bride  are  in- 
vited to  join  in  the  procession,  and  to  par- 
take of  the  banquet  with  which  it  would  be 
followed.  The  procession  was  generally 
delayed  till  evening,  sometimes  till  mid- 
night. Those  who  were  to  grace  the  train 
must  have  lighted  torches,  or  flambeaux  ; 
and  to  keep  these  burning,  they  provided 
vessels  of  oil,  into  which  they  were  dipped, 
or  which  they  poured  upon  them.  In  the 
present  instance  the  bridegroom  delayed 
his  appearance  until  midnight,  and  in  the 
interval  the  virgins  all  slumbered  and  slept. 
At  length  the  cry  is  heard,  "  Behold,  the 
bridegroom  cometh,"  ^c.  Then  they  all 
arise  to  get  their  torches  ready,  that  they 
may  go  forth  to  meet  him.     Part,  however, 


378 


SKETCHES  OF  SERMONS. 


of  the  company  had  neglected  a  provision 
of  oil  for  the  future,  and  they  exclaimed, 
"Our  lamps  are  gone  out."  They  sought 
assistance  from  the  other  persons  in  attend- 
ance, but  their  stock  was  only  adequate  to 
their  own  necessity.  And  while  they  labor 
to  supply  the  deficiency,  the  bridegroom 
appears,  and  they  who  are  ready,  go  forth 
to  the  honors  and  enjoyments  of  the  mar- 
riage feast.  The  others  now  try  to  gain 
admission,  but  they  are  rejected,  with  the 
solemn  announcement,  "  Verily  I  say  unto 
you,  1  know  you  not."  Let  us  now  con- 
sider, 

II.  Its  spiritual  application. 

1.  The  Bridegroom  is  Jesus.  This  is 
one  of  the  general  scriptural  representations 
of  the  Saviour,  and  there  is  one  passage  in 
the  Psalms  which  is  almost  identified  in 
spirit  with  this  parable,  Ps.  xlv.  10,  &c. 
The  prophet  Isaiah,  xliv.  5,  also.  The  Sa- 
viour gave  the  same  representation  of  him- 
self in  his  parable  of  the  marriage  feast, 
Matt.  xxii.  1,  2.  So  also  when  asked 
wherefore  his  disciples  did  not  fast,  as 
those  of  John,  Jesus  replied,  "  Can  the  chil- 
dren of  the  bridechamber  mourn,  as  long 
as  the  bridegroom  is  with  them,"  &c.,  Matt. 
ix.  15.  So  John  the  Baptist  testified  of 
Christ,  John  iv.  29,  "He  that  hath  the 
bride  is  the  bridegroom,"  &c. 

III.  The  object  of  the  bridegroom's 
affection  is  the  church.  Thus  the  apos- 
tle writes  to  the  Corinthian  church.  "  For 
I  am  jealous  over  you,"  &c.,  2  Cor.  xi.  2, 
&c.  See  also  Eph.  v.  25.  Now  to  ren- 
der a  union  possible  between  Christ  and 
mankind, 

1.  They  must  have  one  nature.  Hence 
Christ  took  our  nature  upon  himself,  he 
dwelt  in  our  flesh,  became  a  man,  made  of 
a  woman,  &c.  And  he  provided  the  means 
for  restoring  the  sinner  to  the  divine  nature. 
For  the  renewal  of  his  heart  and  life.  See 
Titus  ii.  14,  and  iii.  4. 

2.  They  must  have  one  mind.  In  our 
natural  state,  we  are  alienated,  at  enmity, 
&;e.  Now  Christ,  by  the  exhibition  of  his 
love  in  the  gospel,  overcomes  this.  By  the 
power  of  his  truth  he  melts  the  soul.  By 
the  exhibition  of  his  own  bleeding  side  lie 
allures  to  himself,  draws  the  soul  to  him  ; 
the  rebel  throws  down  his  weapons,  and 
exclaims,  "  I  yield,  I  yield,"  &c. 

3.  In  conversion  the  soul  is  espoused  to 
Christ.  Thus  the  apostle  said,  "  I  have 
espoused  you  to  Christ,"  a  promise  and  en- 


gagement of  marriage.  Jehovah  very  af- 
fectionately reminded  Israel  of  his  espousal 
to  that  people,  Jer.  ii.  2. 

4.  The  marriage  celebration  is  reserved 
for  his  second  advent.  To  this  John  refers 
us  in  one  of  his  visions.  "  Let  us  be  glad 
and  rejoice,  for  the  marriage  of  the  Lamb 
is  come,  and  his  wife  hath  made  herself 
ready,"  Rev.  xix.  7.  With  that  event  will 
conclude  all  the  arrangements  of  grace, 
and  will  begin  all  the  dignity  and  bliss  of 
perfected  glory  to  his  church.  The  whole 
church  of  Jesus  will  stand  thus  related  to 
Christ  forever  and  ever.  So  John  thus 
again  describes  the  splendors  of  this  glori- 
ous  consummation.  Rev.  xxi.  2,  &c.  Now 
let  us  conclude  by  placing  Jesus  as  the  dig- 
nified bridegroom  before  you.  We  remind 
you  that, 

(1.)  His  glory  is  supreme. 

(2.)  His  riches  are  infinite. 

(3.)  His  beauty  unrivalled. 

(4.)  His  love  unspeakable,  and  passing 
understanding. 

(5.)  Are  not  his  claims,  then,  irresistible  ? 
Notice  also  as  to  the  character  of  true 
Christians  ;  represented  as  virgins  in  this 
parable.     As  such  they  are, 

(1.)  To  be  separated  from  the  world. 

(2.)  To  be  distinguished  for  their  purity 
of  heart  and  life. 

(3.)  To  live  in  the  enjoyment  of  love  to 
Christ,  and  hope  of  union  with  him  forever 
and  ever.  We  offer  Jesus  to  you  all.  Re- 
ject him  not,  &c.  We  congratulate  be- 
lievers on  their  choice  and  portion.  We 
expostulate  with  those  who  have  forsaken 
him.     Oh  return,  &c. 


THE  TEN  VIRGINS. 


SKETCH    II. 


"  Then  shall  the  kingdom  of  heaven  be  likened 
unto  ten  virgins,  which  took  their  lamps,  and  wen\ 
forth  to  meet  the  bridegroom,"  &.c. — Matt.  xxv. 
1,  &c. 

We  previously  considered  the  former 
part  of  this  parable,  and  also  the  general 
spirit  of  the  whole,  as  applied  to  an  eastern 
marriage  ceremony.  We  noticed  the  char- 
acter of  Christ  as  a  bridegroom  ;  believers 
as  virgins,  &c.  We  now  have  to  consider 
the  virgins, 

I.  In  THEIR  professional  probationary 
condition.       "  Who   took   their    lamps." 


THE  TEN  VIRGINS. 


379 


Now  in  this,  the  profession  of  Christianity 
is  exhibited.  The  people  of  God  are  not 
in  darliness,  but  they  are  light  in  the  Lord  ; 
and  they  are  to  shine  as  lights  in  the  world. 
Religion  is  to  be  seen,  to  be  manifest.  "City 
set  on  a  hill,"  &c.  Now  the  virgins  are 
described  as  "  taking  their  lamps,  and  go- 
ing forth,"  &c.  This  profession  of  disci- 
pleship  and  friendship  to  Christ, 

1.  Should  arise  from  love  to  Christ.  In 
the  early  ages  of  Christianity,  no  fear.of 
any  other  motive.  Now,  it  is  respectable  ; 
in  some  cases  profitable.  The  love  of  Christ 
is  the  only  right  constraining  principle.  "  I 
am  crucified  with  Christ,"  &c. 

2.  Must  be  public  and  open  before  men. 
"  Follow  me,"  &c.  "  Let  your  light,  &c., 
before  men."     "  Went  forth." 

3.  Must  be  constant  and  continued.  Ev- 
ery day,  place,  and  circumstance.  In  good 
report,  and  evil  report,  &c.  Must  be  main- 
tained, held  fast,  &c. 

4.  It  must  be  sustained  by  divine  grace. 
Grace  is  the  "oil."  This  will  give  the 
profession  the  right  tone.  Beautify  us  ; 
make  us  to  be  firm  and  persevering.  Now 
a  profession  without  the  grace  of  God  in 
the  soul,  will, 

(1.)  Be  joyless;  no  real  bliss;  no  real 
peace  ;  no  solid  hope.  Mechanical  ;  no 
experience  ;  no  feeling  in  it. 

(2.)  It  is  promiseless.  The  promises 
are  given  to  the  true  Christian  ;  to  the  sin- 
cere follower  of  Christ. 

(3.)  It  is  often  transitory.  No  root  ; 
soon  given  up  ;  soon  cast  off.  How  neces- 
sary, then,  the  oil  of  divine  grace  !  Doing 
all  in  Christ's  name,  and  in  the  sufficiency 
of  his  grace.     We  now  proceed  to  notice, 

II.  The  delay  of  the  bridegroom,  and 

THE     VIRGINS     IN     THEIR      SLEEPING      STATE. 

•'  The  bridegroom  tarried."  The  early 
Christians  expected  his  second  advent  in 
their  time.  So  in  many  ages  since.  But 
as  to  that  period  it  is  not  revealed,  except 
that  it  will  be  in  the  end  of  the  world.  Now, 
in  the  interval,  one  generation  after  anoth- 
er passeth  away.  Of  the  virgins  it  is  said, 
"They  all  slumbered  and  slept."  This 
evidently  refers  to  death.  Death  to  the 
godly,  is  falling  asleep  ;  sleeping  in  Jesus. 
Now  let  it  be  observed,  that  up  to  this  pe- 
riod, there  are  no  obvious  distinctions  be- 
tween the  two  classes  of  virgins.  They 
all  have  the  same  title ;  all  have  lamps  ; 
all  are  burning  for  a  time,  and  they  all  fall 
asleep,  waiting  for   the  bridegroom.     But 


this  is  the  grand  and  awful  difference:  the 
wise  have  prepared  for  the  future  ;  "  the 
prudent  man  foreseeth  the  evil,"  &,c.  The 
others  have  been  satisfied  with  the  present ; 
have  no  supply  for  the  coming  exigency. 
See  1  Tim.  vi.  19.     We  notice, 

III.  The  SOLEMN  announcement.  "  Be- 
hold  the  bridegroom  comelh,"  &c. 

1.  The  period  of  this  announcement  is 
midnight.  At  the  end  of  our  world's  day. 
Not  literal :  it  cannot  be  so  to  all  the  world. 

2.  The  pomp  and  magnificence  of  his 
coming.  The  event  is  most  momentous, 
and  the  scene  truly  sublime.  All  beings 
in  all  worlds  will  be  interested  in  it.  The 
Father  now  sees  the  end  of  his  gracious 
administration  to  a  world  of  sinners.  Jesus 
now  has  the  full  crown  of  his  joy,  his  pro- 
mised reward.  Believers  now  hail  the  day 
of  their  full  and  eternal  redemption,  the 
coronation  of  the  saints.  Angels  now  grace 
the  train  of  the  descending  Judge,  the  glo- 
rified Messiah.  Devils  and  lost  spirits  now 
tremble,  as  they  wait  for  the  passing  of 
their  final  sentence  and  their  irrevocable 
doom.  The  dead,  small  and  great,  hear 
the  trumpet's  loud,  shrill  blast ;  and  the 
graves,  and  the  sea,  and  death,  and  hades, 
give  up  their  dead.  "  Behold  the  bride- 
groom cometh,"  is  heard  by  each  and  every 
human  being.  "  Then  all  those  virgins," 
&c.     And   now  we  notice, 

IV.  The  AWFUL  deficiency  of  the  fool- 
ish VIRGINS  IS  DISCOVERED.  And  the  fool- 
ish said,  "  Give  us,"  &c.  What  a  discov- 
ery !  Lamps  gone  out !  and  gone  out 
when  most  needed.  What  shall  they  do  ? 
They  apply  to  the  wise  virgins.  "  Give  us 
of  your  oil;"  but  the  wise  reply,  "  Not  so," 
&c.,  verse  9.  In  this  life  we  cannot  give 
grace  to  each  other.  How  much  less  then  ! 
Let  me  suppose  a  few  cases  which  this  pas- 
sage suggests.  Parents  and  children  ; — 
and  the  former  have  only  had  the  provision 
of  oil,  and  for  the  son  to  say  to  his  father. 
Give  me  of  your  oil ;  the  daughter  to  her 
mother,  &c.  Wives  and  husbands  ; — and 
the  latter  have  not  had  the  store  of  oil,  an'd 
shall  say,  "  Give  me,"  &c.  The  pastor 
and  people,  and  they  shall  say  to  him,  "  O 
give  us,"  (Ssc.  Not  a  saint  will  have  more 
than  his  own  state  will  require.  Will  any 
in  this  assembly  put  the  request  ?  or  will 
any  have  to  give  the  refusal  ?     Notice, 

V.  The  conclusion  of  the  ceremony, 

AND  the  consummation  OF  THE  FEAST.    The 

wise  join  in  the  train  and  are  acknowledged 


380 


SKETCHES  OF  SERMONS. 


as  the  friends  of  the  bridegroom,  and  they 
go  into  the  marriage.  Their  hopes  are 
now  realized  ;  their  desires  now  fulfilled  ; 
their  joys  now  complete ;  their  salvation 
now  perfected,  and  that  forever.  The  bliss, 
the  glory,  are  unutterable.  But  the  foolish 
virgins  labor  to  supply  the  deficiency  in 
seeking  oil.  But  "  the  door  is  shut."  What 
a  solemn  sentence ! 

(1.)  The  door  of  opportunities  and  means 
now  shut.  Not  a  messenger,  not  a  sanc- 
tuary, not  a  sermon  ;  the  season  of  means 
all  passed  forever. 

(2.)  The  door  of  mercy,  which  had  been 
open  to  all  for  thousands  of  years,  now  shut. 
The  king  has  laid  aside  the  golden  sceptre. 

(3.)  The  door  of  hope  ; — only  one  in  the 
universe,  and  that  closed  :  everywhere  else 
black  despair. 

(4.)  The  door  of  heaven  which  Christ 
opened,  as  our  sacrifice  and  priest.  But 
now  he  has  retired  from  the  intercessory, 
and  has  given  the  keys  of  authority  to  the 
Father,  that  God  may  be  all  and  in  all. 
And  the  exclusion  is  absolute; — urgent  en- 
treaty avails  not.  They  knock,  and  cry 
"Lord,  Lord,"  &c.  But  the  solemn  sen- 
tence concludes  the  fearful  scene.  "  Verily, 
I  say  unto  you,"  &;c. 

APPLICATION. 

1.  Let  the  subject  lead  to  solemn  exam- 
ination. Are  we  Christ's  real  disciples  1 
Have  we  the  oil  of  grace  in  our  hearts — 
laid  up  ?  Do  we  wait  for  Christ's  coming  1 
Is  this  the  end  of  our  lives  ?J;he  one  grand 
object  ever  in  view  ? 

2.  Exhortation  to  earnestness  and  dili- 
gence. This  is  the  one  thing  needful,  &c. 
Be  steadfast  and  immoveable.  Be  diligent, 
that  ye  may  be  found,  &c. 

3.  It  inculcates  vigilance  on  all.  "Watch," 
&c.  In  one  sense  Christ  comes  at  death. 
At  least  our  probationary  opportunities  then 
end.  Oh  then,  let  us  live,  and  pray,  and 
watch.     "  Hold  fast  that  which  thou  hast," 


THE  GOOD  SAMARITAN. 

"  Which  now  of  these  three,  thinkest  thou,  was 
neighbor  unto  him  that  fell  among  the  thieves," 
&c. — Luke  x.  36,  37. 

It  is  somewhat  doubtful  whether  this  is 
a  parable  or  a  narrative  of  facts  which  had 


come  under  the  notice  of  the  Redeemer; 
yet  we  admit  that  some  of  the  chief  instruc- 
tions of  Jesus  were  delivered  in  parables. 
When  he  wished  to  set  forth  the  readiness 
of  God  to  receive  humble,  repenting  sin- 
ners, he  delivered  the  series  of  parables 
connected  with  the  lost  sheep,  lost  piece  of 
silver,  and  the  prodigal  son ;  when  he 
wished  to  exhibit  the  importance  of  humili- 
ty and  the  abominableness  of  pride  and 
self-righteousness,  he  delivered  the  parable 
of  the  Pharisee  and  the  publican.  When 
he  wished  to  show  the  various  results  aris- 
ing from  hearing  the  gospel,  he  delivered 
the  parable  of  the  sower  and  the  seed. 
When  he  wished  to  show  the  eternal  ad- 
vantages of  righteous  poverty  over  worldly 
pomp  and  splendor,  he  discoursed  on  the 
rich  man  and  Lazarus.  When  he  desires 
to  show  the  extent  of  the  benevolent  law  of 
God,  which  says,  "  Thou  shalt  love  thy 
neighbor  as  thyself,"  he  presents  before 
them  the  scene  connected  with  the  text. 
We  are  called  to  contemplate, 

I.    A  FELLOW-BEING    IN    IMMINENT    PERIL 

AND  DISTRESS,  vcrsc  30.  "  A  Certain  man," 
&c.  Part  of  the  way  from  Jerusalem  to 
Jericho  lay  through  a  desert,  which  was  so 
infested  with  robbers  as  to  be  termed  the 
bloody  way ;  for  greater  safety,  persons 
generally  travelled  in  company ;  but  here 
is  a  poor  lonely  traveller  who  falls  into  the 
hands  of  the  robbers,  who  is  stripped  of  his 
garments,  wounded,  and  left  half  dead 
The  miseries  of  our  world  seem  chiefly  to 
be  reducible  to  three  kinds. 

1.  Self -procured.  There  is  an  insepa 
rable  connection  between  certain  course 
of  conduct  and  suffering  ;  some  of  the  ways 
of  men  lead  to  penury,  disease,  and  death. 
"  The  way  of  transgressors  is  hard."  Even 
in  this  life  it  is  often  ill  v\'ith  the  wicked. 
The  way  of  sin,  shame,  and  ruin. 

2.  Some  of  the  miseries  of  life  are  clearly 
sent  from  God.  How  often  the  wise,  and 
good,  and  prudent,  suffer.  Behold  the  pa- 
triarch Jacob  ;  look  at  Job  ;  "  Shall  we  re- 
ceive good  at  the  hand  of  the  Lord,"  &c. 
But  observe, 

3.  A  great  amount  of  our  suffering  is  from 
our  fellow-men.  Behold  those  children  cov- 
ered with  shame  and  misery  !  whence  is  it? 
From  their  wicked  parents.  See  those  pa- 
rents heart-broken  !  how  is  it  ?  Their  chil- 
dren are  vile,  irreverent,  without  natural 
affection.  See  that  man  ruined  in  his  rep- 
utation and  property.     How  is  it  ?  He  has 


'i 


THE  PHARISEE  AND  PUBLICAN. 


381 


been  swindled  out  of  his  property,  &c.  Sin 
ripens  men  for  every  crinrie  ;  hence,  daily 
the  possessions  and  lives  of  men  are  taken 
by  beasts  of  prey,  in  the  shape  and  form  of 
men.  Here  is  a  poor  man !  They  have 
taken  his  money  and  l)is  clothes,  and  wound- 
ed him  ;  left  him  weltering  in  his  gore, 
"half  dead."  "The  tender  mercies  of  the 
wicked  are  cruel."  We  are  called  to  wit- 
ness, 

II.  Two  OFFICIAL  RELIGIONISTS  EXHIBIT- 
ING A  TOTAL  WANT  OF  HUMANITY.       One   of 

them  is  a  priest,  the'  other  a  Levite,  indi- 
viduals closely  connected  with  the  Htes  of 
a  divine  religion.  No  doubt  the  hopes  of 
the  man  would  be  revived  as  he  saw  two 
travellers,  especially  when  he  beheld  their 
priestly  apparel  ;  the  priest,  however,  went 
at  once  on  the  other  side,  as  if  he  had  not 
seen  him,  or  were  intent  on  some  more  im- 
portant business.  The  other  stood  opposite 
and  looked,  and  then  he  too,  whatever  he 
might  feel,  passed  by,  &c.  Perhaps  he 
pitied,  but  he  helped  not.  Observe,  they 
trampled  upon  the  principles  of  humanity, 
patriotism,  and  religion  ;  that  religion  is 
hypocritical  and  totally  false,  which  does 
not  produce  works  of  goodness  and  mercy. 
What  avails  religious  knowledge  ?  What 
avails  religious  profession  ?  What  avails 
assumed  sanctity  of  life  ?  "  God  is  love." 
"  Jesus  went  about,"  &c.  "  Pure  religion," 
&c.  "  To  do  good,"  &;c.  We  are  called 
to  witness, 

III.  A  MANIFESTATION  OF  MERCY  WHERE 
IT  MIGHT  HAVE  BEEN  LEAST  EXPECTED,  VCl'SC 

33.      "  But  a  certain  Samaritan,"  &c. 

(I.)  He  was  arrested  in  his  course. 
"Came  where  he  was."  Easy  to  have 
evaded,  dtc. 

(2.)  He  examined  into  his  condition. 

(3.)  He  had  compassion  ;  his  heart  melt- 
ed, and  it  was  not  merely  sentimental. 

(4.)  He  entered  on  a  course  of  kindness, 
&c.  "  Bound  up  his  wounds,"  lest  he 
should  bleed  to  death  ;  poured  in  wine  as 
an  astringent  to  cleanse,  (Sjc;  oil  as  an 
emollient  to  heal  ;  did  not  leave  him  to  his 
fate  ;  set  him  on  his  beast,  &c.  ;  took  him 
to  the  inn,  gave  him  two  denarii,  and  en- 
gaged to  pay  the  remainder.  Here  was 
generous,  practical,  and  contimied  goodness. 
Think  of  the  excuses  he  might  have  made, 
"  I  am  a  Samaritan,  1  hate  him,  and  if  he 
had  seen  me  thus  he  would  not  have  helped 
me.  Let  his  own  people  help.  I  am  on  a 
journey,"  &c.    Consider, 


IV.  Christ's  practical  application  of 
THIS  PARABLE.  "  Go  and  do  likewise." 
When  you  see  human  misery  do  not  neglect 
it.  According  to  your  means  and  oppor- 
tunity do  good. 

(1.)  Such  a  course  will  be  exceedingly 
pleasing  to  God. 

(2.)  Have  a  happy  influence  on  your 
own  hearts. 

(3.)  Will  secure  you  an  interest  in  the 
benign  providence  of  God,  Psalm  xli.  1,  &.c. 

(4.)  Will  not  go  unrewarded  at  the  last 
day,  Matthew  xxv.  35,  &c. 

APPLICATION. 

1.  The  suhject  has  been  considered  by 
some  as  representing  the  character  and  work 
of  Christ. 

(1.)  Man's  condition,  &c. 

(2.)  The  inefficiency  of  the  law  and  sac- 
rifices to  help. 

(3.)  The  gracious  visitation  of  Christ  to 
our  world. 

(4.)  His  provision  ;  wine  and  oil ;  his 
precious  blood,  and  divine  Spirit. 

(5.)  His  taking  him  to  the  banqueting 
house  of  his  church,  &c.  Christ  is  now 
passing.     We  learn, 

2.  True  mercy  embraces  both  the  bodies 
and  sou/s  of  men.  Christian  benevolence  is 
uoiversal ;  it  extends  to  all  objects ;  not  a 
mere  relative  or  domestic  feeling  ;  not  lo- 
cal— not  national.  Wherever  there  is  a 
human  being  in  misery,  whether  of  body 
or  soul,  we  are  bound  to  show  compassion 
and  help. 


THE  PHARISEE  AND  PUBLICAN. 

"  Two  men  went  up  into  the  temple  to  pray,  the 
one  a  Pharisee  and  the  other  a  publican,"  &.c. — 
Luke  xviii.  10-14. 

Prayer  forms  a  leading  exercise  in  every 
system  of  religion  under  heaven  ;  it  was 
one  of  the  evidences  of  patriarchal  piety  ; 
it  was  one  of  the  frequent  services  of  the 
tabernacle,  and  afterwards  of  the  temple. 
Mohammedanism  is  distinguished  for  its 
numerous  prayers.  Pagans  of  every  grade 
and  age  have  performed  their  devotional 
services  to  their  imaginary  deities.  The 
worshippers  of  Baal  cried  from  morning  to 
evening  to  their  senseless  idol.  How  im- 
portant then  that  Christians  should  not  al- 
low ignorant  pagans  to  rise  in  condemnation 
against  them  at  the  last  day ;  but  it  is  not 


382 


SKETCHES  OF  SERMONS. 


every  thing  which  men  present,  that  God 
will  regard  or  acknowledge  as  prayer ;  to 
this  end  is  the  scope  and  design  of  the  pa- 
rable before  us.     Let  us, 

I.  Consider  the  character  and  prayer 
OF  THE  Pharisee,  and  his  rejection  of  the 
Lord, 

1.  The  person.  A  Pharisee,  of  the  strict- 
est sect  of  the  Jews.  Persons  who  made 
pretences  to  very  superior  piety,  but  who 
generally  were  filled  with  the  spirit  of  self- 
righteousness  and  spiritual  pride.  Men 
who  sought  their  own  glory  rather  than  the 
glory  of  God. 

2.  The  place  to  which  he  repaired.  "  The 
temple."  Building  erected  for  God's  wor- 
ship and  glory.  Here  the  sacrifices  were 
presented,  the  law  read,  and  prayer  offered 
to  God  ;  it  was  emphatically  to  be  a  house 
of  prayer  for  all  nations.  One  of  the  lead- 
ing designs  of  worship  is,  to  make  prayer 
and  supplication  to  God. 

3.  The  service  he  offered.  I  cannot  call 
it  prayer,  for  not  one  word  of  petition,  or 
supplication,  or  intercession  is  found  in  it. 
There  was,  however,  apparent  ilianksgiving^ 
and  that  is  part  of  prayer,  but  even  that, 
while  it  professed  to  honor  God,  was  a  mere 
exaltation  of  self.  What  he  said  was  in 
commendation  of  himself  under  the  mask 
of  thanking  God.  He  thanked  God  be- 
cause he  was, 

(1.)  Not  as  other  men.  Not  so  vile  as 
the  vilest ;  but  probably  he  might  owe 
much  of  this  to  his  education,  to  parental 
restraints,  and  the  more  favorable  circum- 
stances in  which  the  providence  of  God 
had  placed  him.  What  would  you  think 
of  a  man,  even  in  the  presence  of  his  fellow- 
mortals,  praising  himself  because  he  was 
not  a  savage,  or  an  assassin,  because  some 
of  his  fellow-men  were  such  ! 

(2.)  But  he  refers  to  his  good  deeds.  "  I 
fast,"  (fee.  These  he  thinks  render  God 
under  obligations  to  him,  or  at  any  rate, 
give  him  a  right  to  God's  peculiar  regards. 

(3.)  But  he  contrasts  himself  with  his  fel- 
low-worshipper. How  odious  !  "  Or  even 
as  this  publican."  Instead  of  feeling  pity 
or  compassion  for  him,  instead  of  giving 
him  a  place  in  his  prayers,  he  tries  to 
exalt  himself  by  abasing  his  fellow.  Yet 
how  often  are  we  thus  guilty  !  How  oft- 
en do  we  hear  for  others  !  How  often  in- 
stitute invidious  comparisons !  This  was 
his  .service,  but  where  was  the  prayer  ? 
Where  the  confession  of  sin — the  contrition 


— the  supplication  ?  He  asks  no  favor, 
seeks  no  pardon,  entreats  no  grace.  Self 
possessed  the  throne,  and  he  was  totally  ig. 
norant  of  his  own  heart,  of  the  purity  of 
God's  character  and  law. 

(4.)  Let  us  notice  the  result.  God  vt'as 
not  honored  nor  pleased.  God  beheld  him 
afar  off;  his  only  reward  was  the  delusion 
of  his  own  heart,  the  infatuated  self-compla- 
cency  of  his  own  soul.     Observe, 

IL  The  character  and  prayer  of  the 

PUBLICAN  WITH  HIS  ACCEPTANCE  OF  GoD. 

1.  He  ivorships  in  the  same  place,  hut 
feels  unworthy  of  the  privilege.  Stands  afar 
off,  considers  it  holy  ground,  fears  to  draw 
near :  how  slow  his  approach,  how  rever- 
ent ! 

2.  He  loould  not  look  towards  God^s  holy 
place.  "  Would  not  lift,"  &c.  Why  would 
he  not  look  up  ?  He  thought  of  its  purity, 
and  felt  his  vileness  ;  he  thought  of  its  good- 
ness and  his  ingratitude  ;  he  thought  of  its 
holiness  and  his  guilt  with  its  desert,  and 
therefore  lifted  not  his  eyes,  &c. 

3.  He  smote  upon  his  breast.  He  was  in- 
wardly smitten — his  conscience  condemn- 
ed ;  he  felt  his  guilt,  his  worthlessness,  and 
smote  upon  his  breast.  Ah  !  that  treacher- 
ous heart — that  ungrateful,  wicked  heart. 

4.  He  prayed  fervently  for  mercy.  In 
this  prayer, 

(1.)  The  object  was  right.  "  God"  the 
only  object  of  prayer.  Who  hears  and  an- 
swers prayer. 

(2.)  The  confession  was  appropriate.  God 
demands  confession.  There  are  promises 
given  to  it.  Is  it  not  proper  ?  If  God 
would  dispense  with  it,  the  ingenuous  peni- 
tent could  not.  "A  sinner."  He  extenu- 
ates not — he  mentions  not  one  righteous  act. 
A  sinner — nothing  else,  nothing  better. 

(3.)  His  request  was  suitable.  He  asks 
for  mercy,  not  justice,  but  mercy,  compas- 
sion, to  the  unworthy ;  kindness  to  the 
miserable.  Every  sinner  needs  this  ;  no- 
thing else  will  save. 

(4.)  His  suit  loas  granted.  He  went 
down  "justified."  "  Rather,"  is  in  italics. 
God  was  glorified,  God's  justice  and  mer- 
cy ;  God  heard,  approved,  and  accepted 
the  suppliant,  and  granted  his  request. 
God  was  propitious,  and  he  received  mercy. 
From  the  whole  we  learn, 

1.  How  liable  are  we  to  be  deceived  as  to 
our  true  state  !  Do  not  err  in  this  ;  be  not 
the  victims  of  infatuation,  especially  as  to 
self- righteousness. 


THE  PENITENT  MALEFACTOR. 


383 


2.  How  nee  essa}'!/  iM  self -abasement  !  Grace 
always  humbles,  always  prostrates.  If  we 
are  not  abased  we  are  strangers  to  God's 
grace  ;  no  exception  to  this  ;  nothing  will 
supply  its  place. 

3.  What  encouragement  to  the  contrite  ! 
"  To  that  man  will  I  look,"  &c.  "  A  broken 
and  contrite  heart,"  &c.  How  many  of 
you  have  felt  thus  ?  Prayed  thus,  &c.  If 
not,  do  so  now.  God  is  seated  on  a  throne 
of  grace  ;  draw  near  and  look  to  the  sacri- 
fice God  has  provided  ;  utter  this  fervently, 
and  you  shall  not,  you  cannot  pray  in  vain, 
(fee. 


THE  PENITENT  MALEFACTOR. 

"And  he  said  unto  Jesus,  Lord,  remember  me 
when  thou  comest  into  thy  kingdom,"  &-c. — 
Luke  xxiii.  42,  43. 

The  circumstances  attending  tlie  death 
of  Jesus  were  of  the  most  wonderful  kind. 
The  blessed  Messiah  had  for  three  years 
been  traversing  the  landof  Judea,  illuiiiin- 
ing  the  benighted,  healing  the  sick,  and 
making  the  miserable  and  desponding  hap- 
py. No  teacher  had  ever  delivered  such 
discourses ;  no  one  had  ever  wrought  such 
miracles  ;  no  one  had  ever  exhibited  such 
piety,  benignity,  and  love  ;  yet,  by  the  ma- 
lice of  his  own  countrymen,  he  is  persecu- 
ted even  to  death,  and  we  are  called  to  wit- 
ness him  enduring  all  the  painful  agonies 
attending  crucifixion.  He  is  now  dying 
the  ignominious  death  of  the  cross  ;  but  his 
death,  like  every  other  part  of  his  wonder- 
ful history,  is  distinguished  by  scenes  of  the 
viost  wonderful  character.  The  rocks  rend 
— the  earth  quakes — the  sun  is  darkened 
— and  the  veil  of  the  temple  is  rent  in 
«wain.  During  these  amazing  phenomena, 
we  are  called  to  witness  the  conduct  of 
those  robbers  who  were  suffering  with 
Christ.  One  of  them  joined  in  the  unbeliev- 
ing railing  of  the  surrounding  mob,  and  said, 
"  If  thou  be  the  Christ,"  verse  39.  "  But  the 
other,"  verse  40,  and  text.  There  are 
two  leading  divisions. 

I.  The  prayer  he  presented. 

II.  The  ansvster  he  received. 

I.  The  prayer  he  presented.  Two 
things  must  be  noticed  before  we  enter  up- 
on his  prayer. 

(1.)  The  character  of  the  suppliant.  He 
is  denominated  a  thief  and  malefactor.  It 
is  probable  that  he  had  been  a  public  rob- 


ber— a  daring  outlaw  ;  and  not  improbable 
that  they  had  been  confederates  in  crime  ; 
doubtless  one  of  the  most  debased  and 
abandoned  of  criminals,  for  only  such  were 
condemned  to  crucifixion. 

(2.)  The  situation  in  which  he  was  placed. 
SutForing  the  extreme  sentence  of  the  law  ; 
enduring  the  horrible  death  of  crucifixion  ; 
a  situation  of  extreme  debasement  and 
agony.  Life  was  just  ebbing  out ;  on  the 
verge  of  the  eternal  state  ;  the  world  and 
time  receding  ;  his  day  of  probation  just 
expiring.      Observe,  then,  his  prayer. 

1.  Short,  yet  comprehensive.  A  few 
words  embody  all  his  requests ;  but  in 
those  words  what  an  immensity  of  mean- 
ing ! 

2.  It  was  spiritual  in  its  ohject.  It  re- 
ferred not  to  the  body  ;  not  to  ease  or  miti- 
gation ;  or  to  his  life.  It  all  had  respect 
to  the  soul  and  a  future  world. 

3.  It  ivas  a  prayer  of  mighty  faith.  Faith 
in  the  soul's  immortality  ;  faith  in  a  future 
state,  &c.,  of  rewards ;  it  was  faith  in  Je- 
sus Christ.  Observe,  he  addresses  him  as 
Iiord ;  but  where  were  the  signs  of  his 
dignity  and  power  ?  Yet  he  honored  him 
as  the  Messiah — as  having  an  invisible 
kingdom.  "  Thy  kingdom  ;"  and  herein 
he  recognised  the  Godhead  of  Christ,  as  the 
Lord  of  the  invisible  world.  He  acknow- 
ledged his  prerogative  to  dispense  future 
rewards,  "  Remember  me,"  die.  ;  but  it 
was  also  mighty,  wondrous  faith.  Consider 
his  character  ;  his  condition  in  life  ;  his 
unfavorable  position  as  to  means.  Con- 
trast his  state  with  the  worthies  of  the  Old 
Testament,  or  the  disciples  of  the  New. 
Moses  believed  ;  but  then  God  addressed 
him,  and  showed  him  the  symbol  of  his 
presence  in  the  burning  bush.  Abraham 
believed ;  but  then  he  had  many  precious 
promises.  Isaiah  believed  ;  but  he  saw 
his  glory.  John  the  Baptist  believed  ;  but 
he  saw  the  heavens  opened,  &c.  The  dis- 
ciples believed;  but  they  beheld  his  mighty 
works,  &c.  ;  they  saw  his  miracles,  &c.  ; 
transfiguration,  &c.  ;  even  Saul  of  Tarsus 
was  surrounded  by  his  resplendent  glory  ; 
but  the  dying  malefactor  beheld  Christ  in 
the  depths  of  his  sorrows ;  in  the  period  of 
his  abasement ;  reviled  and  crucified  as  an 
enemy  to  God  and  man  ;  and  yet  through 
the  whole  his  faith  penetrated,  and  he  re- 
cognised in  that  sufferer  the  Lord  of  the 
universe,  and  the  only  Saviour  of  the  world  ; 
yet  he  so  believed  in  Christ  as  to  rest  his 


384 


SKETCHES  OF  SERMONS. 


soul  upon  him,  and  depended  upon  his  mer- 
cy for  eternal  life.  Fie  saw  no  sceptre — 
beheld  no  crown — had  no  prospect  of  a 
kingdom — that  is,  to  the  eye  of  sense,  yet 
he  recognised  all  these  as  rightly  belonging 
to  Jesus  the  Messiah,  and  as  such  he  pray- 
ed, "  Lord,  remember,"  &c. 

4.  This  prayer  was  associated  icith  ihe 
genuine  fruits  of  repentance.  Saving  faith 
and  repentance  are  ever  joined  together. 
We  do  not  add  repentance  as  if  it  followed 
faith  ;  generally  it  goes  before  ;  but  in  all 
cases  it  is  connected  with  it.  He  confesses 
his  own  guilt,  "  We  indeed  suffer  justly," 
&c.,  verse  41  ;  he  rebukes  the  impiety  of 
his  suffering  fellow-malefactor,  "  Dost  thou 
not  fear  God  ?"  &c.,  verse  40  ;  he  affirms 
the  innocency  and  the  holiness  of  Christ, 
"  But  this  man  hath  done  nothing  amiss," 
verse  41.  Thus,  his  last  moments  were 
spent  in  confession  of  sin,  in  reproof  of  wick- 
edness, and  in  vindicating  the  Redeemer. 

5.  His  prayer  was  effectual.  He  did  not 
pray  in  vain  ;  and  who  ever  did  ?  Jesus 
was  not  so  much  absorbed  in  his  own  ago- 
nies as  to  neglect  the  suppliant  by  his  side. 
He  listened  to  his  petition  ;  he  entertained 
his  request  ;  and  richly  e.xhibited  towards 
him  the  fulness  of  his  grace.  Christ  came 
into  the  world  to  save  sinners,  and  his  last 
act  was  to  deliver  one  of  the  chief  of  them 
from  guilt  and  eternal  death.     Notice, 

II.  The  answer  he  received.  "  And 
Jesus  said.  Verily,  I  say,"  &c.  Now,  let 
us  look  at  the  various  features  this  answer 
exhibited. 

1.  It  was  immediate.  He  did  not  defer, 
or  put  off  his  suit.  On  some  occasions 
Christ  tried  the  faith  of  the  applicants,  as 
the  Syro-Phenician  woman  ;  but  this  was 
a  desperate  matter.  Here  life  was  expir- 
ing; and  therefore  at  once  Jesus  mercifully 
replied  to  his  petition. 

2.  It  was  compassionate  and  merciful. 
He  had  no  claim  ;  no  right.  Natural  death 
was  a  penalty  of  his  crimes  against  man, 
and  eternal  death  the  penalty  for  his  sins 
against  God.  But  the  compassion  of  Jesus 
was  affected.  He  saw  him  ready  to  perish, 
and  therefore  beheld  a  fit  object  on  whom 
to  bestow  the  last  blessing  of  his  mission  to 
our  world.  He  came  unto  Christ,  and 
Christ  opened  his  heart  to  receive  him  ;  he 
believed  in  him,  and  Jesus  gave  him  the 
desire  of  his  trembling  spirit. 

3.  The  answer  was  peculiarly  strong  and 
•positive.     Christ  might  have  said,  "  I  Avill 


not  forget  thy  prayer,  but  will  show  thee 
mercy."  But  Jesus  resolved  to  fill  him 
with  ecstasy  and  joy,  by  the  most  solemn 
assurance  that  his  prayer  was  successful, 
"  Verily,"  &c.  "  I  pledge  my  name,  and 
honor,  and  truth,  and  faithfulness,  that  tiiis 
petition  shall  be  granted." 

4.  It  was  superalundant.  He  prayed  to 
be  remembered,  but  Christ  treats  with  him 
richly,  most  munificently.  He  gave  unto 
him  a  splendid  promise — a  blissful  assur- 
ance of  a  place  and  portion  with  him  in 
glory,  "  To-day  thou  shalt,"  &c.  Here 
are  three  things  : 

(1.)  The  place — Paradise.  This  word 
is  of  Persian  origin,  and  signifies  a  garden 
of  pleasure — a  figurative  description  of 
heaven.  It  is  used  in  reference  to  the  gar- 
den of  Eden  ;  but  Paul  in  his  holy  vision, 
when  caught  up  to  heaven,  calls  it  para- 
dise, 2  Cor.  xii.  4.  John,  also,  in  Revela- 
tion ii.  7,  says,  "  To  him  that  overcometh 
will  I  give  to  eat  of  the  tree  of  life,  which 
is  in  the  midst  of  the  paradise  of  God." 

(2.)  In  paradise  he  was  to  be  with  Christ. 
It  is  Christ's  presence  that  constitutes  the 
light  and  bliss  of  glory.  The  richest  as- 
surance he  ever  gave  was  this,  "  Where  1 
am,  there  ye  shall  be  also." 

"  There  we  shall  see  his  face, 
And  never,  never  sin,"  &c. 

(3.)  He  was  to  be  with  Christ  in  para- 
disc  that  day.  "  To-day."  "  Before  the 
sun  sets  thou  shalt  enjoy  the  light  and  glo- 
ry of  heaven.  As  a  trophy  of  my  grace,  I 
will  present  thee  this  day  to  my  Father, 
'  before  angels,  and  the  spirits  of  just  men 
made  perfect.'  " 

APPLICATION. 

1.  Learn  the  richness  and  freeness  of 
the  grace  of  Christ.  The  dying  malefactor 
stands  out  on  the  page  of  the  gospel  that 
no  sinner  may  despair.  Here  we  see  what 
grace  can  do — forgive,  and  cleanse,  and 
glorify  in  a  ^ew  hours. 

2.  No  encouragement  for  the  presumptu- 
ous. Only  this  case.  Only  one  to  prevent 
the  abuse  of  God's  long-suffering.  A  pe- 
culiar case  altogether. 

3.  The  way  ^  salvation.  Application  to 
Christ. 

4.  Death  at  once  conveys  to  glory.  To 
die  in  Christ  is  instant,  inexpressible,  and 
eternal  "ain. 


SATAN'S  PALACE,  &c. 


385 


SATAN'S  PALACE,  &c. 

"  When  a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace,"  &.c. — Luke  xi.  21,  22. 

Nothing  so  completely  blinds  the  mind 
and  hardens  the  heart  as  envy.  It  is  one 
of  those  evil  principles  which  completely 
poison  the  soul,  render  it  totally  callous, 
and  prepare  it  for  every  evil  work.  It  was 
this  that  led  Cain  to  become  a  fratricide, 
and  slay  his  own  brother  ;  this  that  led  the 
sons  of  Jacob  to  devise  the  death  of  Joseph  ; 
this  that  caused  Haman  to  attempt  the  de- 
struction of  all  the  Jews  in  the  kingdom  of 
Persia ;  it  was  this  that  led  the  Pharisees 
to  treat  Jesus  with  such  scorn  and  unbelief. 
As  often  as  possible  they  denied  his  mira- 
cles ;  and  when  they  could  not  do  that, 
they  wickedly  said  that  he  cast  out  devils 
by  the  power  of  the  prince  of  devils.  To 
this  the  Saviour  thus  replies,  verse  17.  He 
then  illustrates  his  power  in  casting  out 
devils  by  the  figurative  language  of  the 
text.     Notice, 

I.  The  striking  representation  of 
Satan. 

II.  The  true  description  of  his  palace. 

III.  The  manner  in  which  he  keepeth 
possession.     And, 

IV.  How  it  is  besieged,  and  Satan 
DISPOSSESSED.     Observe, 

I.  A  striking  representation  OF  Sa- 
tan. He  is  described  in  verses  18  and  19 
as  Beelzebub  ;  that  is,  the  prince  of  the 
devils.  He  is  the  head  and  leader  of 
the  fallen  angels,  Rev.  ix.  11.  He  is  call- 
ed Apollyon  ;  i.  e.  a  destroyer.  He  is  also 
styled  the  old  dragon  ;  the  serpent ;  the 
adversary;  the  deceiver;  Lucifer,  the 
fallen  bright  one;  Belial;  accuser;  and 
devil,  or  diabolus,  signifying  the  slanderer. 
Now,  the  reality  of  such  a  being, 

1 .  Is  full y  established  by  the  sacred  scrip- 
tures. By  some  who  profess  to  believe  the 
Bible  it  is  said  that  the  name  simply  refers 
to  the  principle  of  evil,  and  not  to  any  liv- 
ing spirit.  But  the  word  of  God  as  clearly 
teaches  the  existence  of  a  Devil  as  the  ex- 
istence of  God,  and  employs  such  terms  as 
cannot  apply  to  a  mere  principle.  As  a 
real  spirit,  he  conversed  with  Eve  ;  per- 
suaded her  to  believe  his  lies  rather  than 
God's  truth  ;  and  hence  he  is  called  the 
father  of  lies.  As  such,  he  accused  Job, 
and  thirsted  for  his  destruction  ;  as  such, 
he  tempted  Jesus  ;  as  such,  he  is  said  to 
49 


go  up  and  down  as  a  roaring  lion  ;  as  such, 
Christ  said  he  desired  to  have  Peter,  (Sec. 
We  are  exhorted  to  be  vigilant,  and  resist 
the  devil.  It  is  said,  too,  that  the  devil  and 
his  fallen  compeers  are  reserved  for  the 
judgment  of  the  great  day  ;  see  Jude  6  ; 
Rev.  XX.  10. 

2.  The  text  refers  to  Ms  power.  He  is 
described  as  a  "  strong  man."  Angels  are 
said  to  excel  in  strength.  We  do  not  ima- 
gine this  was  impaired  by  their  apostacy. 
His  power  may  denote, 

(1.)  His  authority.  And  he  is  a  prince  ; 
the  god  of  this  world  ;  the  ruler  of  the 
powers  of  disobedience.     It  may  denote, 

(2.)  His  dominions.  How  vast  and  ex- 
tensive !  He  usurped  God's  earth,  and  here 
he  has  his  kingdom  of  darkness.  In  it  are 
countless  myriads  of  subjects — of  men  and 
women  prostrate  beneath  his  hellish  and 
cruel  yoke. 

(3.)  See  the  effects  of  his  control.  In 
Christ's  day  many  human  bodies  were  pos- 
sessed. Look  at  the  demoniac  ;  look  at 
the  child  possessed  ;  look  at  the  mental 
and  moral  effects  of  his  influence  on  the 
souls  of  mankind. 

(4.)  Consider  how  he  has  maintained 
his  possessions.  For  thousands  of  years. 
Learning,  science,  philosophy,  and  a  thou- 
sand systems  for  effecting  human  happiness, 
have  been  vain  and  fruitless,  and  he  has 
even  resisted  the  reign  of  God  extensively 
to  this  hour.     Notice, 

II.  The  true  description  of  his  palace. 
That  is,  the  human  heart ;  the  soul  of  man. 
As  his  palace, 

1.  Here  he  dwells .  This  is  his  residence. 
As  the  Spirit  of  God  dwells  in  the  Christian,, 
so  the  spirit  of  Satan  dwells  in  the  unre- 
newed soul.  The  various  faculties  and' 
powers  of  the  soul  are  the  apartments  of 
this  palace,  and  these  are  all  occupied  by 
the  prince  of  darkness.  He  surrounds  the 
understanding  with  the  curtains  of  delusion; 
he  debases  the  judgment  with  diabolical 
perverseness  ;  he  decorates  the  imagination 
with  pictures  of  uncleanness  ;  he  fills  the 
affections  with  earthly  things.  Worldliness, 
vanity,  or  pride,  furnishes  the  residence  of 
the  god  of  this  world.     As  his  palace, 

2.  Here  he  has  his  throne.  God  is  not 
the  Lord  of  the  unrenewed  heart.  Here 
Satan  is  exalted  and  served  ;  here  he  re- 
ceives  the  homage  of  the  intellect,  and  the 
willing  service  of  the  heart  and  life.  Over 
the  mfnd,  and  heart,  and  life,  he  sways  his 


386 


SKETCHES  OF  SERMONS. 


sceptre,  and  has  unlimited  and  incessant 
obedience.  He  says  to  one,  '  Go  !  and  he 
goes  ;'  and  to  another,  '  Come  !  he  comes.' 
Observe, 

III.  The  manner  in  which  he  keepeth 
POSSESSION.  It  is  said  he  keepeth  his  palace, 
and  thus  his  goods  are  in  peace.  Now,  he 
keepeth  his  palace  by  his  wiles  and  strata- 
gems ;  by  the  subtlety  and  deceit  he  exer- 
cises.    He  does  this, 

1.  By  keeping  it  in  darkness.  Darkness 
is  the  element  suited  to  his  designs.  He 
labors  to  keep  men  in  ignorance  of  them- 
selves, of  God,  of  their  responsibility,  &c. ; 
see  2  Cor.  iv.  4. 

2.  He  keepeth  it,  under  the  influence  of 
sense.  Sense  has  only  to  do  with  the  pal- 
pable things  of  the  present,  "  What  shall  I 
eat,"  &c.  The  body  absorbs  all  the  anxi- 
eties. Time  present  is  every  thing,  »fec. 
He  urges  men  to  seek  present  wealth,  plea- 
sures, &c.  ;  he  keeps  this  world  first  and 
uppermost,  &c. 

3.  He  keepeth  it,  hy  the  injluence  of  pro- 
crastination. He  says  there  is  plenty  of 
time  ;  ample  means  ;  lengthened  opportu- 
nities ;  no  need  for  present  reflection ;  death 
is  a  great  way  ofT;  and  thus  to  invitations 
and  warnings  the  soul  replies,  "  When  I 
have  a  convenient  season,"  &;c. 

4.  He  keepeth  it,  by  producing  lethargy 
and  torpor  of  spirit.  Hardens  the  heart  ; 
petrifies  the  feeling  ;  stupifies  the  con- 
science ;  gives  an  opiate  to  the  powers  of 

"reflection,  &c. ;  so  that  insensibility  is  pro- 
duced, and  consideration  and  anxiety  anni- 
hilated. Such  persons  are  like  a  man 
•sleeping  on  the  top  of  a  mast ;  or  a  person 

■walking  heedlessly  on  the  very  verge  of  a 
burning   crater  ;    or   blindfolded,    rushing 

•onward  on  the  margin  of  a  fearful  chasm. 
He  sometimes  keeps  it, 

5.  By  clothing  the  spirit  in  the  hahilimenls 
of  despair.  What  a  fearful  sight  is  this  ! 
Hope  extinguished  ;  the  fell  mists  of  despair 
surrounding  the  mind.  He  then  says, 
"  Means  are  useless  ;  the  distance  from 
heaven  is  too  great ;  guilt  too  heavy  ;  dis- 
ease incurable."  He  fills  the  soul  with 
the  affecting  language,  "  The  harvest  is 
past,"  &c. 

IV.  How  IT  IS  BESIEGED,  AND  SatAN  DIS- 
POSSESSED. 

1.  The  glorious  personage  hy  wlwm  this 
is  effected.  "Stronger."  Almighty;  all- 
powerful.     His  word  effected  wonders. 

2.  The  means  employed  are  the  gospel,  and 


the  Spirit  of  Christ.  The  gospel  is  the 
power  of  God,  &c.  The  truth  makes  free. 
It  proclaims  liberty,  &c. ;  opens  the  eyes  ; 
awakens,  excites,  and  draws  the  victims 
from  the  way  of  death. 

3.  The  change  effected  is  wondrous  and 
delightful.  Satan's  power  destroyed,  and 
himself  expelled.  The  soul  becomes  the 
palace  of  Christ.  "  Christ  in  you  the  hope 
of  glory." 

APPLICATION. 

1.  Believers,  bless  your  deliverer. 

2.  Sinners,  call  on  Christ  to  save  you. 

3.  The  victims  of  Satan's  power  must 
share  his  final  doom. 


VESSELS  OF  WRATH 

"  The  vessels  of  wrath  fitted  to  destruction." — 
Romans  ix.  22. 

"  How  readest  thou  ?"  is  an  important 
and  necessary  question  to  every  diligent 
student  of  the  divine  word.  If  persons 
could  read  without  having  their  views  af- 
fected by  preconceived  opinions,  then,  gen- 
erally, they  would  arrive  at  the  meaning 
of  the  Holy  Spirit.  But  it  is  too  common 
to  read  the  Bible,  that  we  may  establish 
our  own  opinions  from  its  divine  pages.  It 
should  be  our  desire  that  our  opinions  and 
judgment  should  be  guided  entirely  by  its 
hallowed  truths.  Men  in  law  have  to  read 
with  exactness,  to  know  the  spirit  of  the 
statute  they  are  consulting.  Chemists  and 
apothecaries  have  to  read  carefully,  that 
they  may  compound  the  medicines  with 
accuracy  and  precision.  Men  of  science 
have  to  exercise  great  attention,  to  under- 
stand the  various  laws  of  mechanism. 
Surely  much  more  care  is  necessary  to  un- 
derstand the  truths  of  revelation, — truths 
which  relate  to  immortality  and  eternal  life. 
Negligent  Bible  reading,  and  reading  with 
a  mind  under  a  sectarian  bias,  have  been 
productive  of  the  most  awful  mistakes  and 
perversions  of  the  divine  word.  This  is 
especially  true  of  this  epistle,  and  more 
especially  as  to  this  chapter.  The  scope 
and  tendency  of  the  seventh,  eighth,  ninth, 
tenth,  and  eleventh  chapters,  are  evident ; 
— the  sovereign  riirht  of  God  to  cast  off"  the 
Jews,  and  elect  the  Gentiles  to  the  privi- 
leges  of  the  gospel  ; — and  to  establish  and 
illustrate  tliis,  is  the  one  great  design  of  the 


VESSELS  OF  WRATH. 


387 


apostle.  The  doctrines  usually  deduced, 
are  the  unconditional  election  of  some  per- 
sons,  and  the  unconditional  reprobation  or 
rejection  of  others,  as  an  act  of  divine 
sovereignty.  Let  us  at  this  time  consider 
the  immediate  language  of  the  text.  We 
ask, 

I.  Who  are  the  characters  ? 

II.  What  are  the  evidences  of  that 

CHARACTER  ?       And, 

III.  Their  final  end.     We  ask, 

I.  Who  are  the  characters  ?  We 
might  expatiate  on  the  diversity  of  character 
specified  in  God's  word.  We  might  refer 
to  the  skeptic,  the  scoffer,  the  blasphemer, 
the  sensualist,  the  proud,  the  worldly,  the 
trifler,  &c.  There  is  one  scriptural  ex- 
pression including  the  whole,  "  He  that 
believeth  not,"  &c.  John  iii.  36.  All 
dcspisers  and  rejecters  of  the  gospel  of 
Christ,  however  profane,  or  however  ex- 
ternally moral,  are  included.  It  is  a  fear- 
fully wide  range.  How  many  are  within 
it !  Now,  it  may  be  noted  that  such  fit 
tliemselves  for  destruction.  God  does  not. 
He  is  the  fountain  of  holiness  and  goodness. 
Satan  alone  cannot  ;  he  aids.  It  is  his 
work  to  allure  and  deceive,  but  the  sinner 
must  co-operate, — be  his  willing  slave. 
Men  cannot  make  others  such,  except  in 
the  same  sense  in  which  Satan  does  so.  It 
is  the  sinner's  personal  act.  "  O  Israel, 
thou  hast  destroyed  thyself," — self-destroy- 
ed. Sin  destroys,  as  disease  destroys  the 
body.  As  rust  destroys  the  iron  ;  or  the 
moth,  the  garment  ;  or  poison,  life  ;  or 
crime  brings  to  an  io;nominious  end.  Un- 
belief  destroys,  as  it  neglects  the  remedy, 
puts  away  the  Saviour,  and  rejects  the 
intervention  of  God's  mercy.  Every  sin- 
ner, therefore,  fits  himself  as  a  vessel  of 
wrath. 

II.  What  are  the  evidences  of  that 
character  ?     Two  kinds  of  evidence. 

1.  Internal.  Known  only  to  the  indi- 
vidual and  God.  Without  any  love  to  God, 
any  delight  in  holiness,  any  internal  trust 
and  reliance  on  Jesus  Christ ;  where  the 
heart  is  indisposed  to  spiritual  things. 

2.  External. 

(1.)  Indifference  to  God's  holy  word. 
A  man  must  love  and  delight  in  it  if  he 
would  be  saved. 

(2.)  Neglect  of  the  means  of  grace,  es- 
pecially prayer  and  hearing  the  gospel. 
These  are  essential  to  salvation. 


(3.)  Worldliness  of  spirit.  "If  any  man 
love  the  world,"  &;c. 

(4.)  Disregard  of  God's  authority  ;  liv- 
ing in  sin  ;  doing  the  work  of  the  evil  one. 
We  need  not  add  more  signs  of  those  who 
are  vessels  fitted  for  destruction.  Consider 
then, 

III.  Their  fearful  end.  "  Destruc- 
tion." This  does  not  mean  annihilation. 
It  is  evident  that  the  wicked,  as  well  as  the 
righteous,  will  exist  forever.  But  it  signi- 
fies the  infliction  of  that  wrath  which  their 
sin  deserved.  The  psalmist  has  in  view 
the  metaphor  of  the  text,  Ps.  ii.  10,  12. 
"  Upon  the  wicked  God  will  rain  fire,"  &:c. 
"  The  wicked  shall  be  turned,"  &c. 
"  These,"  it  affirms,  "  shall  go  away  into 
everlasting  punishment,"  &c.  Now  this 
may  be  called  destruction, 

1.  As  it  loill  be  the  annihilation  of  all 
hope.  An  indefinite  kind  of  hope  sustains 
men  here  ; — a  vague,  uncertain  idea  that 
they  will  not  eventually  perish.  This  is 
sometimes  based  on  God's  mercy ;  on  his 
indifference  to  the  actions  of  mankind  ;  on 
the  certainty  of  all  men  being  saved  at  last, 
through  Christ ;  or  on  the  exercise  of  re- 
pentance at  the  last  hour.  But  now  the 
candle  of  the  wicked  will  be  put  out,  and 
not  one  ray  of  hope  irradiate  the  horizon 
of  their  prison  forever. 

2.  The  Jitter  cessation  of  all  enjoyment. 
What  is  existence  without  enjoyment  ? 
Destruction  involves  this,  that  they  shall 
have  no  peace,  no  pleasure,  no  bliss,  for- 
ever. The  ordinary  enjoyments  of  time 
are  passed  away  ;  the  sinful  enjoyments 
of  sense,  &c.  Not  one  stream  of  enjoy- 
ment left.  The  rich  man  requested  a  drop 
of  water,  but  in  vain. 

3.  The  righteous  infliction  of  God's  dis- 
pleasure. Imprisoned  in  hell ;  shut  up  in 
utter  darkness ;  cast  into  the  fiery  lake  ; 
the  companion  of  the  devil  and  his  angels. 
The  preying  of  the  worm  of  conscience  ; 
probably  in  sight  of  heaven,  within  hearing 
of  its  melody  ;  yet  excluded,  and  totally 
unfit  for  the  felicity  of  glory. 

application. 

Learn, 

1.  It  is  the  wickedness  of  sinners  that 
ruins  their  souls.  Charge  it  not  on  some 
eternal  decree  ;  it  is  the  inward  resolving 
of  the  soul  to  live  in  iniquity.  Charge  not 
the  unmercifulness  of  God  ;  it  is  the  want 
of  compassion  in  your  own  souls.     Say  not 


388 


SKETCHES  OF  SERMONS. 


it  is  necessity  ;  it  is  the  necessity  of  your 
own  will.  God  says,  "  As  I  live,"  &c.  ; 
Jesus  says,  "  Ye  will  not,"  &;c.  ;  the  Holy 
Spirit  says,  "  If  ye  will  hear  ray  voice," 
&c. 

2.  Vessels  of  destruction  may  he  changed 
into  vessels  of  mercy.  "  If  the  wicked  will 
turn  from  his  wickedness,"  &c.  "  Hear, 
and  your  souls  shall  live,"  &c.  "  Unto 
you  is  the  word  of  this  salvation  sent,"  &c. 
*'  He  that  believeth  shall  be  saved,"  &c. 
Do  you  want  instances  ?  There  is  Manas- 
seh  ;  there  is  the  woman  that  was  a  sin- 
ner ;  the  extortionate  Zaccheus  ;  the  dying 
thief;  Saul  of  Tarsus;  many  in  this  con- 
gregation. May  you  be  enrolled  in  the 
same  record  of  salvation  and  mercy. 


VESSELS  OF  MERCY. 

"  Vessels  of  mercy,  which  he  had  afore  prepared 
unto  glory." — Rom.  ix.  23. 

There  are  two  great  cardinal  truths  of 
our  holy  religion  :  that  the  misery  and  ruin 
of  the  sinner  is  of  himself,  and  that  the  hap- 
piness and  salvation  of  the  Christian  is  of 
God.  These  truths  are  equally  true  and 
important.  To  lay  the  sinner's  ruin  at  the 
door  of  God,  is  an  attack  upon  his  goodness 
and  mercy,  and  giving  falsity  to  his  own 
asseveration,  that  he  has  no  pleasure  in  the 
death  of  him  that  dieth.  To  ascribe  the 
salvation  of  the  righteous  to  themselves, 
would  be  to  rob  God  of  his  glory,  and  de- 
stroy the  gospel  system  of  grace  altogether. 
There  are  three  important  questions  which 
arise  from  the  text. 

I.  Who  are  the  vessels  of  mercy  ? 

II.  How  DO  THEY  BECOME  SUCH  ? 

III.  What  is  their  final  destination  ? 

I.  Who  are  the  vessels  of  mercy  ? 
Now  the  scriptures  affirm  all  men  to  be 
objects  of  mercy.  "  God  is  good  to  all,  and 
his  tender  mercies,"  &c.  But  an  object 
and  a  vessel  are  very  different.  A  vessel 
of  mercy,  is  one  receiving  and  containing 
within  it  the  saving  mercy  of  God.  Ob- 
serve the  vessels  of  mercy, 

1.  Heard  the  gospel  of  mercy.  "  Tliis  is 
a  faithful  saying,"  &c.  Heard  of  the 
mercy  promised  to  the  guilty  ;  had  the  over- 
tures of  mercy  made  to  them  ;  were  urged 
to  receive  it — to  accept  it. 

2.  Such  have  received  the  revelation  of 
mercy  made  to  them.     Paul  did  so,  and  was 


not  disobedient  to  the  heavenly  vJsi'oti. 
The  three  thousand  on  the  day  of  Pentecost 
did  so,  and  received  the  gift  of  the  Holy 
Ghost.  The  jailer  did  so,  and  confessed 
his  faith  in  the  Lord  Jesus.  So  also  have 
the  saints  afar  off;  they  heard  the  invita- 
tion, and  drew  nigh.  Enemies,  they  ac- 
cepted the  terms  of  amnesty ;  guilty,  re- 
ceived the  pardon  through  the  blood  of 
Christ,  in  which  they  had  redemption,  &c. 
3.  Such  give  evidence  of  their  changed 
and  saved  condition.  Delight  in  the  God 
of  mercy  ;  rejoice  in  the  merciful  Saviour ; 
glory  in  his  cross;  exhibit  the  spirit  of 
mercy,  by  living  in  peace,  and  exercising 
compassion  to  those  around  them.  They 
live  as  those  redeemed  and  raised  from  sin, 
and  misery,  and  death. 

II.  How  DO  they  become  such  ?  Not 
by  lineage,  as  the  children  of  Abraham  ; 
or  of  pious  ancestry.  Not  by  education, 
or  the  power  of  religious  example.  Not 
by  acts  of  self-righteousness,  &c. 

1 .  By  the  exercise  of  free  grace  on  the  part 
of  God.  The  grace  of  God  bringeth  sal- 
vation, &c.  Salvation  is  traceable  to  this 
source,  and  no  other.  "  Not  by  works  of 
righteousness,"  &c.  He  has  mercy  be- 
cause he  will  ;  because  he  delights  in 
mercy  ;  because  it  is  rich,  free,  boundless, 
everlasting. 

2.  Through  the  merits  of  the  Lord  Jesus 
Christ.  Gift  of  God,  &c.,  through  Christ. 
His  obedience ;  his  spotless  purity ;  his 
sacrificial  death.  "  He  loved  us,  and  gave 
himself,"  &c.  "  Though  he  was  rich," 
&;c.  "  He  suffered,  the  just,"  &c.  "  Him- 
self bare,"  &c.     "  With  his  stripes,"  &c. 

»'  'Tis  all  our  hope,  and  all  our  plea, 
For  us  the  Saviour  died." 

3.  By  simple  and  meritless  faith  on  the 
part  of  the  smner.  Pardon  is  presented, 
the  sinner  receives  it,  and  it  becomes  his 
own.  He  hears  by  faith,  and  lives.  He 
looks,  and  is  saved.  He  runs  into  the 
refuge,  and  is  delivered.  He  opens  his 
mouth  in  prayer,  and  God  fills  his  soul 
with  the  saving  influences  of  the  Holy 
Spirit.  In  this  there  is  no  merit,  unless 
accepting  a  pardon  by  a  culprit  is  such.  I 
would  just  add,  that  all  the  saints  are  ves- 
sels  of  mere)',  and  become  such,  by  this 
one  simple,  saving  process. 

III.  What  is  thier  final  destination  ? 
"Afore  prepared  unto  glory."  I  doubt  if 
these  words  literally  refer  to  the  Christian's 


THE  CONQUERING  REDEEMER. 


389 


eternal  destination ;  see  Rom.  viii.  30. 
There  is  a  glory  which  pertains  to  all 
saints  here.  "  All  we  with  open  face  be- 
holding," &c.  There  are  glorious  titles, 
glorious  privileges,  glorious  promises,  here. 
But  let  us  look  to  the  final  destiny  of  the 
vessels  of  mercy.     They  are  destined, 

1.  Ton  world  of  glory.  Called  to  God's 
eternal  kingdom  of  glory,  they  shall  dwell 
forever  in  the  blissful  regions  of  immor- 
tality. Born  again,  to  an  inheritance,  &c. 
To  be  the  associates  of  angels,  and  to  dwell 
with  Abraham  and  Isaac,  &c.,  in  the  king- 
dom of  their  Father  forever. 

2.  To  a  glorious  condition  of  both  soul 
and  lody.  The  soul  made  intellectual,  and 
perfect  in  holiness  ;  invested  with  power  to 
enjoy  the  blaze  of  eternal  light,  emanating 
from  the  face  of  God  and  the  Lamb.  The 
hody  to  be  raised  in  the  likeness  of  Christ's 
glorious  body ;  to  be  free  from  all  the 
weakness,  frailties,  and  pollutions  of  the 
flesh,  and  made  holy  in  their  degree,  as 
God  himself  is  holy. 

3.  To  a  glorious  reward.  To  sit  on  a 
throne  of  dominion  and  power;  to  wear  a 
crown  of  glory ;  to  enjoy  all  the  love  of 
God,  and  all  the  bliss  of  the  divine  pres- 
ence ;  to  drink  of  the  streams  of  pleasure  ; 
to  partake  of  the  fruit  of  the  tree  of  life  ; 
in  one  word,  to  be  "  forever  with  the  Lord." 
"In  thy  presence  is  fulness  of  joy,"  &c. 

APPLICATION. 

1.  Learn  the  true  title  of  every  Christian. 
A  vessel  of  mercy,  not  of  merit,  or  excel- 
lency. Of  mercy,  first  and  last,  and  al- 
ways. 

"  I  the  chief  of  sinners  am, 
But  Jesus  died  for  me." 

2.  The  Christianas  present  state.  One 
of  preparation ;  of  spiritual  growth ;  of 
increasing  grace  ;  spiritual  advancement. 
Let  us  not  forget  this.  Be  this  our  one 
great  concern,  to  "  work  out  our  own  sal- 
vation," &c. 

3.  God  waits  to  be  gracious  to  every  sin- 
ner. You  may  all  become  vessels  of  mer- 
cy,  and  now.  "  For,  behold,  now  is  the 
accepted  time,"  &c. 


THE  CONQUERING  REDEEMER. 

"  And  I  saw,  and  behold  a  white  horse  :  and  he 
that  sat  on  him  had  a  bow :   and  a  crown  was 


g;iven  unto  him  :  and  he  went    forth  conquering, 
and  to  conquer." — Revelation  vi.  2.  I 

The  prophecies  of  Ezekiel  and  the  vi- 
sions of  John  contain  figurative  representa- 
tions of  the  most  sublime  description  ;  this 
kind  of  writing  is  common  to  all  oriental 
authors,  especially  to  the  poets.  It  must 
necessarily  follow  that  such  portions  of  the 
holy  scriptures  are  difficult  of  interpreta- 
tion. Commentators  have  been  exceed- 
ingly divided  on  the  meaning  of  many  of 
the  prophecies  of  the  apocalyptic  vision. 
Some  writers  of  critical  eminence  have 
applied  the  text  to  the  victories  of  Titus 
and  Vespasian,  who  came  from  the  east 
and  obtained  complete  dominion  over  Judea, 
destroyed  Jerusalem,  and  carried  the  Jews 
captive  into  all  lands.  Others  have  re- 
ferred the  passage  to  the  reign  of  Constan- 
tine.  I  think  the  very  reading  of  the  text 
impresses  the  mind,  that  however  cele- 
brated Titus  and  Vespasian  might  be,  a 
greater  than  they  were  is  here  ;  neither 
should  we  be  warranted  in  applying  it  to 
Constantine,  seeing  that  the  reign  of  Con- 
stantine  began  the  era  of  the  corruption  of 
Christianity,  and  did  more  mischief  to  the 
interests  of  true  religion  than  all  the  fires 
which  persecution  ever  kindled.  Scripture 
is  often  the  safest  interpreter  of  scripture. 
For  an  explanation  of  this  passage  of  this 
book,  I  refer  you  then  to  the  19th  chapter 
and  11th  verse.  Our  text,  doubtless,  re- 
fers to  the  glorious  achievements  of  the 
Lord  Jesus  Christ.     Let  us  notice, 

I.  The  sublime  repkesentation  given 
OF  the  Redeemer.     And, 

II.  The    character   of   his    glorious 

achievements.     Notice, 

I.  The  sublime  representation  given 
OF  the  Redeemer.     Observe, 

1.  His  martial  appearance.  Seated  on 
a  horse  of  war.  Here  we  interpret  the 
symbol  as  expressive  of  the  power  of  Christ. 
"  All  power  is  given,"  djc.  Bozrah's  con- 
queror, &c.,  "  mighty  to  save,"  &c.  Of 
the  dignity  of  Christ,  see  Psalm  ii.  1.  Of 
the  cowrcr^e  of  Jesus.  He  united  meekness 
with  the  most  undaunted  intrepidity  and 
courage ;  he  appeared  single-handed  ;  he 
thirsted  for  the  conflict ;  he  trod  the  wine- 
press, &;c.  See  the  description  of  the  war 
horse,  Job  xxxix.  19.     Notice, 

2.  The  description  of  the  horse  on  which 
the  Redeemer  goes  forth.     "  White,"  not 


S90 


SKETCHES  OF  SERMONS. 


black,  or  pale,  or  red.  Though  Zechariah 
saw  him  upon  a  red  horse,  and  though 
Isaiah  speaks  of  his  being  red  in  his  ap- 
pearance, they  referred  to  his  personal  con- 
flicts in  obtaining  our  redemption.  "  White 
horses,"  were  reserved  for  generals,  cap- 
tains, and  commanders.  Joshua  had  a 
conversation  with  Jesus,  as  captain,  when 
he  stood  over  against  Jericho.  Paul  re- 
presents Jesus  as  the  captain  of  our  salva- 
tion, &c.  Now,  the  "  white  horse"  seems 
symbolical, 

(1.)  Of  the  purity  of  Christ's  person. 
Warriors  were  often  the  very  basest  of 
mankind ;  avaricious,  proud,  cruel,  des- 
perate. Jesus,  essential  holiness,  purity 
embodied,  heart  of  love,  a  life  of  truth  and 
benevolence. 

(2.)  Of  the  righteousness  of  his  claims. 
The  spoiler  and  oppressor  may  ride  upon 
horses  of  a  crimson  hue,  as  characteristic 
of  their  injustice  and  their  oppressions. 
War  is  generally  based  on  unrighteous- 
ness ;  often  on  no  other  principle  but 
power ;  no  object  but  ambition  ;  no  end 
but  gain.  Christ's  warfare  is  one  of  eter- 
nal righteousness,  equity,  djc.  He  designs 
to  regain  his  revolted  dominions.  Satan 
has  usurped  the  dominion  of  this  world, 
though  made  by  Christ,  and  for  Christ ; 
filled  it  with  terror  and  misery.  Jesus 
contemplates  its  restoration  to  its  original 
allegiance,  purity,  and  glory.  He  is  heir 
of  the  world,  &c.  ;  heir  of  all  things ;  he 
has  a  right  to  reign,  &c. 

(3.)  Of  the  felicity  of  his  administration. 
Desolation  and  wo  attend  the  footsteps  of 
earthly  warriors — countries  ravaged,  cities 
burned,  families  ruined,  streams  of  blood 
flowing ;  often  followed  by  famine  and 
pestilence ;  how  delightful  the  contrast ! 
Jesus's  conquests  obliterate  wo  and  misery. 
The  desert  rejoices,  and  the  wilderness 
blossoms  as  the  rose  ;  justice  and  benevo- 
lence ever  accompany  his  steps.  One  song 
is  heard,  "  Glory  to  God,"  &;c. 

"  Blessings  abound  where'er  he  reigfns ; 
The  prisoner  leaps  to  lose  his  chains: 
The  weary  find  eternal  rest, 
And  all  the  sons  of  want  are  blest." 

Observe, 

3.  The  warlike  inslriiment  which  Jesus 
hears.  "  He  had  given  him  a  bow,"  one 
of  the  most  ancient  and  universally  used 
instruments ;  now  this  bow  is,  The  truth 
of  his  blessed  gospel.    All  Christ's  victories 


are  to  be  obtained  by  this ;  this  in  the 
hands  of  the  Holy  Spirit  is  to  evangelize 
the  world,  see  John  xvi.  7-14.  He  gained 
the  personal  victory  over  Satan  by  this — 
he  sent  out  his  servants  with  this — he  frees 
men,  he  regenerates,  he  sanctifies  by  this. 
His  word  is  likened  to  the  hammer,  fire, 
&c.  "  Our  gospel,"  &ic.  "  I  am  not 
ashamed,"  &c.  "  We  preach  Christ  cru- 
cified," &c.    See  Psalm  xlv.  5.  Notice, 

4.  His  regal  dignity.  "Crown."  Not 
the  essential  crown  of  his  Godhead,  but  his 
mediatorial  one.  Given  him  as  king  of 
Zion — the  Head  of  his  church.  Now  of 
this  crown  we  notice  it  is, 

(1.)  A  crown  for  which  he  covenanted 
and  suffered,  Isaiah  liii.  6 ;  Phil.  ii.  6. 

(2.)  A  crown  which  as  our  exalted  king 
he  now  wears  in  heaven.  Acts  v.  30 ; 
Heb.  ii.  9 ;  Rev.  v.  6.     Observe, 

II.  The  character  of  his  glorious 
ACHIEVEMENTS.  "  He  went  forth,"  &c. 
Now  here  we  must  glance, 

1.  At  the  enemies  he  had  to  encounter. 
Powers  of  earth  and  hell.  Satan  and  the 
world  allied.  Judaism,  Paganism,  Mo- 
hammedanism, papacy,  infidelity,  and  sin 
of  every  class.     Observe, 

2.  The  conquests  he  gained.  He  went 
forth  "conquering."  He  conquered  by 
his  personal  prowess  in  the  desert,  by 
miracles,  on  the  cross,  in  the  grave,  from 
thence  by  his  gospel.  When  John  saw 
him  he  had  obtained  the  great  first  general 
victory  in  the  city  of  his  death.  Where 
was  Pilate,  tlie  Jewish  Sanhedrim,  Calva- 
ry ?  &c.  A  victory  over  3000  souls,  and 
soon  increased  to  5000 ;  from  thence  he 
went  from  conquering  to  conquer  in  Sa- 
maria, Athens,  Corinth,  Rome,  &c.  In 
the  first  ages  he  went  forth,  till  Paul  thus 
writes,  Col.  i.  16. 

3.  He  is  still  going  forth,  and  there  are 
immense  triumphs  for  Jesus  to  gain.  Hence 
he  goes  forth  from  conquering  to  conquer. 
The  world  yet  lieth  in  the  arms  of  the 
wicked  one.  Six  hundred  millions  yet  in 
battle  array  against  God,  and  against  his 
Anointed.  He  is  going  forth  now,  in  the 
east  and  west,  north  and  south.  "  And  this 
gospel,"  &c.  "The  stone  cut  out,"  &c. 
"Christ's  conquering  car,"  &;c.  Isaiah  Ix. 
1-5,21,  22.  O  yes  !  he  must  reign,  and 
he  must  conquer,  until  the  song  of  the 
world's  jubilee  is  heard  from  every  hill  and 
vale,  "  Hallelujah  !  Hallelujah  !  for  the 
Lord  God  Omnipotent  reigneth  !" 


ALL  THINGS  FOR  THE  CHRISTIAN'S  GOOD. 


391 


APPLICATION. 

1.  Let  the  stibject  ie  applied  personally. 
Are  you  numbered  among  the  conquests  of 
Christ  ?  Have  you  ceased  to  rebel  and 
fight  ?  Have  you  sued  for  peace  ?  Have 
his  arrows  stuck  fast  ?  Are  you  enrolled 
among  his  friends  ?  Are  you  the  soldiers 
of  the  cross  ?  If  so,  rejoice  !  Happy  are  ye, 
&c.  If  not,  reflect  upon  your  state  ;  it  is 
one  of  wretchedness,  one  of  hopelessness, 
and  one  of  certain  ruin.  Christ  will  break 
his  enemies  in  pieces  as  a  potter's  vessel. 
"  Wo  unto  him,"  &c.  "  Kiss  the  son,  lest 
he  be  angry  with  thee,  and  thou  perish 
from  the  way,  when  his  anger  is  kindled 
but  a  little."  "Agree  with  thine  adver- 
sary whilst  thou  art  in  the  way  with  him," 
(Stc. 

2.  Remember  you  cannot  aid  Jesus  unless 
you  are  enlisted  under  his  banner.  Your 
gold,  &€.,  he  will  scorn,  if  your  heart  be 
with  his  enemies.  He  demands  first  your- 
selves, then  what  you  have. 

3.  The  friends  of  Jesus  are  deeply  inter- 
ested in  the  triumphs  of  the  cross.  You  are 
on  one  side  of  the  mighty  contest ;  your 
prayers  must  be  there  then  ;  your  personal 
efforts  must  be  there  ;  your  pecuniary 
aid  must  be  there  also.  Think  of  the 
territories  yet  unoccupied  ;  think  of  the  sin 
which  yet  abounds  ;  think  of  the  myriads 
and  millions  who  are  still  perishing  for  lack 
of  knowledge  ;  think  of  the  claims  of  hu- 
manity ;  think  of  Christ ;  and  oh  !  think  of 
the  day  of  the  Lord,  when  the  Saviour  shall 
be  revealed  in  flaming  fire,  &c. 


ALL  THINGS  FOR  THE  CHRISTIAN'S 
GOOD. 

"  And  we  know  that  all  things  work  together 
for  good  to  them  that  love  God,  to  them  who  are 
the  called  according  to  his  purpose." — Romans 
viii.  28. 

All  scripture  was  given  by  inspiration, 
and  all  scripture  is  profitable,  &c.;  but 
there  is  infinite  variety  in  the  portions  of 
the  divine  word.  The  word  of  God  may 
resemble  the  heavenly  firmament,  but  some 
portions  are  more  radiant  and  bright  than 
others.  Some  passages  of  the  word  re- 
semble the  milky  way  in  the  heavens  ; 
some  texts  shine  forth  with  unusual  bright- 
ness and  celestial  lustre.  The  chapter  in 
which  our  text  is  found  is  like  the  brightest 


portion  of  the  heavens,  and  our  text  is  the 
most  resplendent  star  of  that  radiant  galaxy. 
I  doubt  if  any  passage  of  the  holy  word  has 
been  more  generally  useful  to  the  Christian 
church,  or  more  especially  consoling  to  the 
believer  in  trouble.  Let  us,  then,  examine 
it,  and  see  what  counsel  and  consolation 
may  be  deduced  from  it.     Let  us, 

I.  Explain  the  character  presented 
TO  us.  "  Them  that  love  God,"  &c.  Now, 
here  are  three  things  : — 

1.  The  divine  purpose.  Now,  by  this 
purpose  we  understand  God's  pre-determi- 
nation  to  offer  to  mankind  the  blessings  of 
salvation  in  Christ  Jesus  ;  and  it  was  God's 
purpose  that  the  Jews  first  of  all  should  re- 
ceive this  offer,  Romans  i.  16  ;  Luke  xxiv. 
46,  47.  Now,  the  gospel  was  first  pub- 
lished to  the  Jews,  and  then,  according  to 
God's  purpose,  afterwards  to  the  Gentiles, 
Ephesians  i.  7-11.     Observe, 

2.  The  divine  calling.  To  call,  is  to  in- 
vite, to  entreat,  &c.  Now,  it  was  God's 
purpose  that  in  this  order — the  Jew  first, 
and  then  the  Gentile — should  be  called  by 
the  messages  of  truth  to  participate  in  all 
the  blessings  of  the  gospel.  Thus  the  pro- 
vision of  the  gospel  is  likened  to  a  feast, 
and  men  are  to  be  called  to  come  in  and 
enjoy  the  banquet.  Jesus  Christ  called  in 
the  days  of  his  ministry  sinners  to  repent- 
ance ;  the  apostles  and  disciples  thus  called 
men  to  repent  and  believe  the  gospel.  Thus 
the  believers  at  Rome  had  been  called  ac- 
cording to  God's  gracious  purpose. 

3.  The  divine  principle.  "Love  God." 
Those  who  had  thus  been  called,  and  who 
had  obeyed  the  call,  became  the  subjects 
of  God's  mercy  and  favor.  Such  had  been 
chosen  of  God  to  be  his  people,  his  sons  and 
daughters,  and  the  love  of  God  had  been 
shed  abroad  in  their  hearts  by  the  Holy  Ghost 
given  unto  them.  Now,  this  divine  princi- 
ple imparted  to  them  is  evinced  in  loving 
God,  "  We  love  him  because  he  first  loved 
us."  All  who  have  believingly  obeyed  the 
call  of  the  gospel,  love  God.  They  love 
him  as  their  creator,  preserver,  but  espe- 
cially as  their  redeemer.  They  love  his 
name,  his  word,  his  people,  his  ordinances;, 
they  love  God  truly  and  fervently  in  spirit ;, 
they  love  to  meditate  on  God — to  commune 
with  God — to  hold  converse  with  him  ;  and 
they  earnestly  desire  to  love  him  more,  and. 
to  serve  him  better.     Let  us, 

II.  Illustrate  the  truth  affirmed. 
"  All  things  work  together  for  good."  Now,.. 


392 


SKETCHES  OF  SERMONS. 


a  few  preliminary  things  must  be  noticed. 
The  term,  "  all  things,"  must  in  one  thing 
be  limited  ;  sin  must  not  be  included,  for 
sin  is  evil  in  its  nature,  influence,  and  ten- 
dency; and  if  sin  could  be  included,  then 
with  propriety  we  might  say,  "  Let  us  sin 
that  grace  may  abound."  But  the  apostle 
says  to  this,  "  God  forbid."  Then  when 
it  is  said,  "  all  things  work  together  for 
good,"  we  must  take  the  word  "  good"  in 
its  highest  acceptation  ;  not  present  enjoy- 
ment, but  final  well-being.  The  soul  in  its 
moral  advantages,  and  eternity  in  its  final 
decisions,  must  both  be  taken  into  consider- 
ation. Limit  your  views  to  the  present, 
and  think  only  of  immediate  happiness,  and 
the  text  would  be  inexplicable.  Notice 
then,  with  this  prefatory  explanation, 

1.  The  extent  of  the  thing  specified.  "  All 
things."  All  things  in  heaven  ;  the  blessed 
God,  the  Father,  Son,  and  Spirit,  angels, 
&c.,  spirits  of  the  just  made  perfect.  All 
on  earth ;  all  men ;  good  men,  by  their 
prayers  and  love  ;  and  bad  men,  by  their 
hatred  and  opposition.  All  events;  pros- 
perous and  adverse — joyous  and  grievous 
— health  and  sickness — prosperity  and  ad- 
versity— life  and  death.  All  things  in  hell ; 
Satan  and  his  agents,  by  their  frowns  and 
temptations,  though  not  joyous  but  grievous, 
yet  afterwards  is  yielded  the  peaceable 
fruits,  &c.  All  things  in  nature,  provi- 
dence, and  grace. 

2.  The  operation  stated.  "  All  things 
work."  There  is  nothing  in  the  mental  or 
moral  department  of  the  universe  entirely 
quiescent.  "  All  things  work  ;"  thoughts, 
desires,  imaginations,  all  work  and  produce 
their  kind.  All  events  and  occurrences 
tend  to  some  end.  As  in  nature,  so  in  the 
mental  kingdom  ;  as  wind,  light,  rain,  dew, 
calms,  and  tempests,  all  operate  to  some 
end  ;  so  all  things  in  providence  and  grace 
work,  and  have  a  tendency  to  produce  some 
effect.     Notice, 

3.  The  universal  harmony  declared.  "  All 
things  work  together."  There  is  diversity  of 
element,  but  the  operation  and  the  end  are 
harmonious.  Look  at  that  musical  instru- 
ment ;  all  the  notes  and  sounds  are  differ- 
ent, yet  they  all  produce  harmonious  mel- 
ody. Look  at  that  most  beautiful  creature, 
light :  there  are  seven  prismatic  colors, 
quite  distinct  and  dissimilar ;  through  a 
prism  you  perceive  them  separately,  but 
they  all  unite  together,  and  form  that  soft 
and  radiant  emblem  of  the  Creator.     Look 


at  that  scene  in  nature  :  there  is  the  moun- 
tain with  its  craggy  summit ;  the  verdant 
valley,  the  flowing  stream,  and  the  roaring 
cataract ;  how  diverse  are  the  various  parts, 
yet  how  harmoniously  they  unite  to  form 
the  landscape  and  please  the  eye.  Look 
at  that  piece  of  mechanism  :  see  the  vari- 
ous parts,  in  their  action  how  opposite ; 
wheels  within  wheels  are  moving  in  one 
direction,  and  a  second  in  another,  yet  they 
all  work  together,  and  accomplish  the  de- 
sign of  the  inventor.  Look  at  the  human 
body  :  what  variety  of  parts  and  operations ; 
some  parts  receiving  nutrition,  others  throw- 
ing various  elements  out  of  the  system  ; 
inspiring  the  air  to  supply  the  lungs,  and 
respiring  air  again  from  the  lungs,  as  it 
were,  living  and  dying  by  rotation  ;  and 
yet  all  these  work  together  to  sustain  life 
and  prolong  our  existence. 

4.  The  final  end  ajfirmed.  "  All  things 
work  together  for  good."  Separately,  some 
things  appear  to  work  for  good,  and  others 
for  evil  ;  but  conjointly,  they  all  tend  to 
one  blessed  end,  the  real  and  eternal  good 
of  them  that  love  God,  &:c.  Now,  let  us 
establish  this,  for  the  apostle  says,  "  We 
know,"  &c. 

(1.)  I  appeal  to  scripture  declarations. 
And  in  reference  to  positive  and  manifest 
blessings  proof  is  unnecessary  ;  so  we  will 
confine  our  attention  to  afflictions,  sorrows, 
&c.  Hebrews  xii.  11  ;  Romans  v.  5,  &c. ; 
James  i.  2,  &c.,  "  For  our  light  afflictions," 
&c. 

(2.)  I  appeal  to  scripture  facts.  There 
was  Jacob  and  his  final  good  in  the  time  of 
famine,  &c.  See  how  "  all  things  work  :" 
even  the  envy  of  his  sons  is  overruled, 
&c.  ;  Joseph  sold,  &c.  ;  Simeon,  &c. ; 
Benjamin  demanded,  &c.  "  All  these  things 
are  against  me,"  &c.  Oh!  no;  they  are 
all  working  together,  &;c.  There  was 
Moses,  his  final  good,  and  the  good  oi  Is- 
rael ;  but  see  the  events  of  his  career : 
edict  ;  exposed  in  the  fragile  ark — yet  how 
all  things  worked.  There  was  the  blessed 
Jesus  ;  his  final  exaltation  ;  and  the  salva- 
tion  of  myriads,  &c.  But  behold  his  birth, 
life,  sufferings,  and  death ;  but  they  all 
worked,  &c..  Acts  ii.  23. 

(3.)  I  appeal  to  scripture,  as  exemplified 
in  your  experience.  Have  you  not  proved 
the  truth  of  the  text  in  many  cases  ?  You 
thought  that  severe  loss  would  have  ruined 
you — that  bereavement  crushed,  that  sick- 
ness destroyed  you ;   but  now  you  observe 


THE  DEATH  OF  THE  RIGHTEOUS. 


393 


how  necessary  they  were  ;    that  they  all 
worked  together,  &c. 

APPLICATION. 

1.  Are  you  the  characters  described  ? 

2.  Rejoice  in  God^s  good  providence.  In 
his  universal,  benignant  reign. 

3.  Cultivate  the  grace  of  contentment.  Be 
not  murmurers  ;  or  anxious  ;  or  in  haste. 

4.  Look  to  the  termination.  The  soldier 
— the  traveller — the  mariner  does  this. 
Oh  !  cherish  the  spirit  of  the  text,  &c. 


THE  DEATH  OF  THE  RIGHTEOUS. 

"  Let  me  die  the  death  of  the  righteous,  and  let 
njy  [ast  end  be  like  his !" — Numbers  xxiii.  10. 

Our  text  contains  the  expressed  desire 
of  the  wicked  Balaam,  and  it  has  doubtless 
been  the  desire  of  thousands  equally  es- 
tranged from  holiness  and  God.  Even  the 
wicked  know  that  they  must  die,  and  it  is 
well  that  they  should  think  and  reflect  up- 
on it.  But,  like  innumerable  other  vanities 
of  the  imagination,  this  wish  will  be  fruit- 
less in  its  results,  to  all  who  continue  alien- 
ated from  purity  and  God.  The  end  of 
Balaam  was  what  may  reasonably  be  ex- 
pected to  be  that  of  all  who  live  a  life  like 
his.  The  text  refers  to  a  character  that 
we  must  define,  an  event  that  we  must  il- 
lustrate, and  a  desire  that  must  be  regu- 
lated. 

I.    A  CHARACTER  THAT  WE    MUST  DEFINE. 

"  The  righteous."  None  are  such  by  na- 
ture ;  none  are  such  by  mere  education  or 
parental  discipline;  none  are  such  by  self- 
exertion.  This  character  is  divine,  and 
therefore  of  God.     It  includes, 

1.  Justification.  By  which,  through  faith 
in  the  Lord  Jesus,  we  are  constituted 
righteous,  and  dealt  with  as  such.  Isa. 
xiv.  25  ;  Rom.  iii.  16. 

2.  Regeneration.  Born  from  above ; 
born  of  God  ;  partakers  of  the  divine  na- 
ture. This  is  the  new  man  ;  the  holy  na- 
ture which  the  children  of  God  possess. 
John  iii.  3,  &c.  ;  Col.  iii.  10. 

3.  Sanctification.  Or  the  progress  of  the 
new  man  in  holiness  ;  the  spiritual  growth, 
and  advancement  in  the  divine  life.  This 
includes  also  the  consecration  of  the  heart 
to  the  service  and  glory  of  God.  An  in- 
creasing conformity  to  the  holy  image  of 
the  blessed  God,  2  Cor.  iii.  18. 

50 


4.  Practical  obedience  ;  or  righteousness 
of  life.  This  is  the  great  evidence  of  righ- 
teousness of  heart.  The  fruit  testifies  that 
the  tree  is  made  good  ;  that  the  fountain  has 
become  pure.  He  only  is  righteous  who 
doeth  righteousness.  Those  who  have  re- 
ceived Christ  Jesus  the  Lord,  walk  in  him  ; 
following  his  example,  treading  in  his  imi- 
table  steps.  "  Being  made  free  from  sin," 
&c.  Rom.  vi.  22. 

II.    An  EVENT  THAT  WE  MUST  ILLUSTRATE. 

"  The  death  of  the  righteous."  Even  the 
righteous  must  die.  The  righteous  of  all 
ages,  except  Enoch  and  Elijah,  have  died. 
The  righteous  patriarchs,  prophets,  apos- 
tles, and  fathers,  have  all  died.  "  It  is  ap- 
pointed unto  men  once  to  die,"  &c.  But 
the  righteous  die, 

1.  Under  the  immediate  direction  of  God. 
The  wicked  often  die  prematurely.  By 
their  own  hands  ;  by  the  hands  of  the  exe- 
cutioner ;  by  the  power  of  sin  producing 
disease;  by  the  judgments  of  God.  But 
the  righteous,  in  life,  in  sickness,  and  in 
old  age,  are  the  especial  objects  of  the  di- 
vine care.  They  are  in  his  hand,  "  and 
precious  in  his  sight  is  the  death  of  his 
saints."  When  their  work  is  done  he  calls 
them  home.  When  they  are  meet  for 
glory,  he  receives  them  to  himself.  The 
righteous  die, 

2.  In  a  state  of  gracious  security.  They 
die  in  covenant  with  God  ;  with  an  inter- 
est in  Christ ;  the  subjects  of  the  indwelling 
Spirit;  heirs  of  glory.  "  Die  in  the  Lord." 
"  Death  is  theirs."  Not  an  enemy  to  de- 
stroy, but  a  messenger  to  conduct  them  to 
their  better  home.  Death  cannot  separate 
the  saint  from  Jesus.  The  righteous  often 
die, 

3.  In  ecstasy  and  triumph.  "  Have  an 
abundant  entrance  ministered  unto  them," 
&c.  Thus  died  Stephen,  with  the  vision 
of  glory  before  his  eyes.  Hearken  to  the 
apostle,  "  I  have  fought  the  good  fight," 
&c.  So  thousands  and  myriads.  Death 
has  been  victory.  "  O  death,  where  is  thy 
sting  !"  &c.  Thus  Payson  :  "  The  battle 
is  fought,  and  the  victory  is  won."  The 
righteous  always  at  death, 

4.  Eiiter  upon  a  life  of  immortality. 
They  are  intimately  present  with  the  Lord. 
Ascend  to  the  Saviour's  God,  and  to  their 
God,  &c.  To  die  is  gain,  immediate,  con- 
summate, eternal  gain.  "  Blessed  are  the 
dead  who  die  in  the  Lord,"  &c.  Then  it 
is  that  Christ  receives  them  to  himself,  &,c. 


394 


SKETCHES  OF  SERMONS. 


Death  is  the  gate  of  life — the  vestibule  of 
glory.     Our  text  contains, 

III.    A  DESIRE  THAT  MUST  BE  REGULATED. 

"  Let  me,"  &c.  It  is  a  very  proper  de- 
sire. Should  be  the  desire  of  every  human 
being.  But  it  will  be  fruitless  unless  it  is 
regulated, 

1.  By  a  personal  regard  to  the  character 
of  the  righteous.  The  character  and  the 
death  are  united  ;  they  cannot  be  separated. 
We  cannot  die  their  death  if  we  are  wick- 
ed, impenitent,  or  merely  moral,  or  only 
professors  of  righteousness.  We  must  at- 
tain the  spirit  and  principle  of  the  righteous. 
It  must  be  regulated, 

2.  By  a  preparation  for  dying.  This, 
by  the  righteous,  cannot  be  forgotten.  He, 
therefore,  acts,  and  prays,  and  believes,  in 
reference  to  this  solemn  event.  He  is  anx- 
ious to  be  ready  for  the  coming  of  the  Son 
of  Man  ;  to  have  the  robe  and  the  Spirit  ; 
the  lamp  and  the  oil ;  the  title  and  the 
meetness.  This  is  the  only  desire  of  any 
value.     It  must  be  regulated, 

3.  By  a  constant  deference  to  the  divine 
will.  The  righteous  cannot  suggest  any 
thing  as  to  the  mode,  the  place,  or  the  cir- 


cumstances of  dying.  They  say,  "  My 
times  are  in  thy  hand."  They  regard 
present  duties  and  privileges,  and  leave  all 
that  concerns  the  act  of  dying  in  the  Lord's 
hands.  "  I  will  wait  all  the  days,"  &;c. 
With  God  are  the  issues  both  of  death  and 
life. 

APPLICATION. 

1.  The  subject  of  the  text  is  solemn.  Dy- 
ing is  always  an  awful,  momentous  thing  ; 
the  great  crisis  in  man's  history  ;  the  point 
on  which  hang  the  everlasting  destinies  of 
the  soul.  And,  remember,  all  must  die. 
Oh  yes  !  there  will  be  no  discharge  from 
this  war. 

2.  What  is  your  prospect  respecting 
death  ?  I  ask  not  what  you  wish  or  im- 
agine ;  but  what  is  the  well-grounded  pros- 
pect ?  Oh,  appeal  to  your  heart,  con- 
science, life,  and  see  if  they  refer  to  a  safe 
and  happy  death-bed. 

3.  How  different  is  the  death  of  the  wicked 
from  that  of  the  righteous  !  Dark,  dreary, 
hopeless  ;  the  beginning  of  sorrows  ;  the 
prelude  to  everlasting  woes.  Oh  !  avoid 
this.     Deprecate  this. 


ESSAYS 


THEOLOGICAL    STUDY 


The  office  of  the  Christian  minister  in- 
volves the  instruction  of  mankind  in  the 
holy  science  of  theology,  or  in  the  know- 
ledge and  will  of  the  blessed  God,  as  re- 
vealed to  us  in  the  holy  scriptures.  It  is, 
therefore,  essential  to  the  right  fulfilling  of 
his  office,  that  he  should  be  fully  and  clear- 
ly acquainted  with  the  truths  he  has  to 
communicate  to  others.  But  as  the  minis- 
try is  a  holy  and  divine  calling,  it  is  also 
essential  that  he  should  have  satisfactory 
evidence  that  it  is  the  will  of  God  that  he 
should  take  upon  himself  and  execute  the 
sacred  office.  When  satisfied  as  to  the 
validity  of  his  calling,  the  momentous  ques- 
tion arises,  how  he  can  best  execute  that 
work  so  as  to  glorify  God,  be  instrumental 
in  saving  souls,  and  receive  at  last,  as  his 
great  reward  from  the  hand  of  the  great 
Shepherd,  the  crown  of  dignity  that  fadeth 
not  away  ?  The  best  mode  of  theological 
study,  the  most  efTective  method  of  compos- 
ing and  deliverinjT  sermons,  with  a  clear 
outline  of  pastoral  duty,  cannot  fail,  there- 
fore, to  be  of  the  utmost  importance  to  the 
minister  of  Jesus  Christ.  Various  works 
well  adapted  to  assist  in  the  discharge  of 
his  arduous  and  responsible  labors,  have 
from  time  to  time  been  published.  So  far 
from  depreciating  any  of  these,  we  urge,  if 
possible,  a  careful  and  diligent  perusal  of 
the  whole  ;  yet,  for  those  who  cannot  study 
Claude,  and  Wilkins,  and  Taylor,  and 
Hooker,  and  Williams,  and  Porter,  and 
Bridges,  and  Bickersteth,  and  others  of  the 
same  excellent  class,  we  have  labored  to 
collect  some  of  the  best  thoughts  on  the 
various  departments  of  the  ministerial  and 
pastoral  work,  from  the  lectures,  charges, 
and  addresses  of  some  of  the  most  eminent 
preachers,  both  of  past  and  present  times. 


The  collected  and  concentrated  rays  from 
so  many  excellent  sources  of  theological 
knowledge,  we  trust  will  be  found  both  in- 
structive and  edifying.  In  addition  to  these^ 
we  have  not  overlooked  the  works  which 
have  been  written  expressly  on  the  charac- 
ter and  duties  of  the  ministerial  office. 


I.— ON  THEOLOGY. 

BY    REV.    A.    RANKEN,    D.  D.,    OF   GLASGOW. 

Theology  is  that  science  which  treats 
of  God,  and  of  his  government  of  the  world, 
of  man's  relations  and  obligations  to  him, 
of  the  mediation  of  Jesus  Christ,  of  a  future 
state,  and  of  the  discipline  necessary  to  pre- 
pare for  its  enjoyment. 

In  order  to  the  attainment  of  the  know- 
ledge of  these  subjects,  it  investigates  the 
evidence  both  of  natural  and  revealed  re- 
ligion, and  establishes  the  faith  of  it  on  the 
most  reasonable  and  solid  foundation.  It 
requires  the  service,  and  employs  the  aid, 
of  all  other  human  learning  and  science. 
The  knowledge  of  languages,  the  study  of 
which  contributes  to  the  early  culture  of 
the  mind,  prepares  it  for  theology  by  grad- 
ually submitting  to  its  observation  and 
criticism,  the  grammar  and  idioms,  the 
writings  and  opinions,  the  customs  and 
manners,  of  antiquity.  It  enables  the  stu- 
dent to  read  and  understand  the  sacred 
scriptures  in  their  original  tongue,  to  an- 
alyze words  and  phrases,  to  apprehend 
himself,  and  to  explain  to  others,  the  true 
meaning  of  the  inspired  writers. 

Next  to  the  knowledge  of  languages, 
theology  demands  an  intimate  acquaintance 
with  logic,  that  science  which  teaches  the 


396 


ESSAYS  ON  THEOLOGICAL  STUDY. 


Student  the  nature  of  his  own  powers,  and 
the  mode  of  improving  them,  in  order  to 
sound  reasoning.  Pneumatology,  which  is 
usually  the  first  hranch  of  it,  explains  the 
nature  of  the  several  intellectual  and  ac- 
tive powers  of  the  mind.  The  second 
branch  illustrates  their  various  operations 
in  the  art  of  reasoning,  exposes  the  errors 
to  which  men  are  liable  themselves,  and 
directs  them  how  to  detect  the  unintentional 
mistakes  and  designed  fallacies  of  others  ; 
in  a  word,  it  is  a  successful  instrument  for 
discovering  the  truth,  and  for  distinguish- 
ing it  from  error.  And  a  third  branch  of 
it  is  general  grammar  and  criticism,  or  the 
first  principles  of  taste  and  composition. 
From  this  view  of  it,  logic  must  be  neces- 
sary and  desirable  to  all  men  who  occupy 
any  station  above  manual  labor,  and  who 
can  obtain  access  to  it ;  but  it  is  essential 
to  the  theologian,  whose  subjects  of  atten- 
tion are  generally  abstract,  whose  adver- 
saries are  numerous,  and  often  acute  and 
subtle,  and  whose  aim  being  to  promote  the 
glory  of  God,  and  the  improvement,  the 
salvation,  and  the  happiness  of  men,  any 
error  in  his  opinions  and  doctrines  must  be 
peculiarly  and  permanently  dangerous. 

Moral  philosophy,  the  science  of  ethics, 
or  the  knowledge  of  man's  social  relations, 
and  of  the  duties  and  interests  arising  out 
of  them,  is  so  nearly  allied  to  theology, 
that  it  may  be  considered  as  an  important 
branch  of  it.  It  treats  of  him  as  a  moral 
being,  in  a  state  of  discipline  and  probation, 
furnished  whh  the  means  of  improvement, 
placed  under  the  administration  of  the  mo- 
ral government  of  God,  and  in  the  various 
relations  of  society  which  require  peculiar 
duties  from  him,  and  destined  to  be  here- 
after punished  or  rewarded  according  to  the 
deeds  done  in  the  body. 

The  knowledge  of  physics,  whether  by 
that  term  we  denote  natural  history  or  me- 
chanical philosophy,  is  requisite  to  the  study 
of  theology.  In  the  first  sense  it  includes 
all  the  substances  and  phenomena  of  na- 
ture, animate  and  inanimate,  and  their  ar- 
rangements and  relations  ;  in  the  second, 
it  is  the  study  of  the  powers,  the  sensible 
motions  and  appearances  of  bodies,  in  or- 
der to  discover  their  causes,  laws,  and  con- 
sequences. By  the  classification  of  the 
former,  we  simplify  the  knowledge  of  indi- 
vidual substances  ;  by  principles  and  laws 
applicable  to  the  latter,  we  are  enabled,  in 
some  measure,  to  explain  the  system  of  the 


universe,  and  to  carry  the  mechanical  arts 
to  a  high  degree  of  improvement.  By 
these  means  we  trace  a  uniformity  of  de- 
sign over  all  nature  ;  we  demonstrate  a  de- 
signing  cause,  an  almighty  and  infinitely 
wise  Creator  and  Ruler,  in  whose  govern- 
ment we  are  disposed  to  place  unlimited 
confidence.  Thus  informed  and  establish- 
ed, we  are  in  no  danger  of  being  surprised 
by  uncommon  appearances,  either  of  na- 
ture or  art,  or  of  being  betrayed  into  super- 
stition by  them  ;  or  of  mistaking  the  effect 
for  the  primary  cause,  or  "of  worshipping 
the  creature  more  than  the  Creator." — Such 
studies,  it  must  be  acknowledged,  are  high- 
ly subservient  to  theology.  They  lay  the 
foundation  of  all  religion,  and  they  form  a 
barrier  against  superstition.  "  The  invis- 
ible things  of  God  are  clearly  seen,  being 
understood  by  the  things  which  are  made, 
even  his  eternal  power  and  Godhead ;  so 
that  men,"  who  remain  ignorant,  supersti- 
tious, or  irreligious,  "  are  without  excuse." 
Civil  history  represents  society  in  all  its 
vicissitudes  and  revolutions,  traces  events 
to  their  causes,  and  describes  customs  and 
manners,  in  all  their  variety  of  barbarity 
and  refinement,  of  vice  and  virtue,  of  rude- 
ness and  civilization.  In  the  moral  char- 
acter of  nations,  and  the  uniform  conse- 
quences resulting  from  it,  we  observe  evi- 
dences of  the  moral  government  of  God ; 
"  that  righteousness  exalteth  a  nation,  but 
that  sin  is  the  reproach  of  any  people :" — 
we  see  abundant  proofs  of  the  depravity  of 
human  nature  ;  and  we  contemplate  the 
accurate  and  wonderful  correspondence  be- 
tween the  prophecies  of  scripture,  and  their 
fulfilment  in  the  events  which  profane  his- 
tory records. 

Ecclesiastical  history  directs  our  atten- 
tion to  the  origin  and  progress,  the  revolu- 
tions and  consequences,  of  religious  opin- 
ions. It  describes  the  various  dispensa- 
tions of  revealed  religion  ;  states  the  doc- 
trines  and  character  of  each,  the  schisms, 
heresies,  and  endless  controversies,  which, 
under  the  Christian  dispensation  especially, 
have  rent  the  church,  distracted  the  na- 
tions, and  disfigured,  disgraced,  and  injured 
true  religion. 

Thus  all  the  sciences  and  branches  of 
human  learning  are  subservient  to  theology. 
The  more  they  are  studied,  the  knowledge 
of  it  will  be  facilitated.  It  by  no  means 
supersedes  them,  but,  on  the  contrary,  en- 
gages them  in  its  service  as  nece.ssary  aux- 


ON  THEOLOGY. 


307 


iliaries.  It  reasonably  holds  them  subor- 
dinate ;  they  are  the  means,  it  is  the  end. 

The  subjects  and  design  of  theology  are 
the  most  noble  and  interesting  which  can 
be  conceived  ;  the  being  and  attributes,  the 
works  and  government  of  God  ;  the  nature 
and  apostaey,  the  guilt  and  depravity  of 
man  ;  the  dispensations  of  religion  for  his 
recovery  and  salvation  ;  the  mission  and 
death,  the  resurrection  and  exaltation,  of 
Jesus  Christ,  the  Sou  of  God,  for  man's  re- 
demption ;  the  agency  of  his  Spirit,  the 
ordinances  of  his  grace,  the  discipline  of 
his  providence,  for  the  regeneration  and 
perfection  of  the  soul ;  the  dissolution  and 
resurrection  of  the  body  ;  the  immortality 
of  the  soul,  and  a  future  state  of  rewards 
and  punishments  ;  the  relations  and  duties 
of  men,  both  as  individuals  and  as  members 
of  society,  and  the  advantages  resulting 
from  the  observance  of  them,  both  in  this 
life  and  in  that  which  is  to  come.  These 
are  the  great  subjects  of  theology,  than 
wliich  nothing  can  be  contemplated  more 
sublime  and  interesting,  nor  more  worthy 
of  the  attention  and  study  of  man.  "  Re- 
member that  thou  magnify  his  works  which 
men  behold."  "  Because  they  regard  not 
the  works  of  the  Lord,  nor  the  operations 
of  his  liands,  he  shall  destroy  them  and  not 
build  them  up." 

It  may  be  objected  to  the  study  of  theol- 
ogy, that  its  sul)jpcts  are  metaphysical  and 
mysterious.  This  is  true  in  part ;  some  of 
its  subjects  are  abstract  and  cannot  be  ex- 
plained. But  this  is  a  common  occurrence 
in  all  the  works  of  God.  We  can  know 
nothing  but  their  qualities,  and  must  remain 
as  ignorant  of  the  substance  of  matter  as 
of  mind.  We  do  not  pretend  to  know  any 
hiore  of  God,  of  his  attributes,  or  of  his  gov- 
ernment, than  he  has  manifested  in  his 
works,  or  revealed  in  his  word.  If,  even 
in  these,  mysteries  occur,  we  may  ask. 
What  are  the  subjects  in  which  they  do  not 
occur  ?  Tliey  are  found  more  numerous 
in  nature  than  in  religion  ;  yet  no  one  pre- 
tends that  it  is  vain  to  study  nature.  The 
structure  of  the  body  and  its  operations, 
both  in  a  healthy  and  morbid  state,  are  as 
obscure  as  the  constitution  of  the  soul  and 
her  functions  ;  yet  anatomy  and  medicine 
continue  to  be  studied  with  increasinsj  zeal 
and  assiduity. 

It  has  been  objected  to  the  study  of  the- 
ology, that  it  is  disgusting  on  account  of 
the  numerous  controversies  which  occur  in 


it.  It  is  true  they  occur  in  it,  but  they  do 
not  properly  belong  to  it.  Discords  and 
seditions  will  arise  in  the  best-ordered  gov- 
ernment,  not  from  any  defect  or  error  in  the 
constitution  or  laws,  but  from  the  irritable 
temper  and  discontents  of  the  people.  Tares 
will  grow  up  with  the  wheat,  but  the  hus- 
bandman will  not  on  that  account  discon- 
tinue his  labor.  The  tendency  to  error 
renders  study  the  more  necessary  to  pre- 
vent it,  or  when  it  does  prevail  to  distin- 
guish it  from  the  truth.  As  long  as  men 
exist  they  will  differ  in  their  opinions,  and 
do  differ  in  other  things  as  much  in  propor- 
tion to  their  inferior  importance,  as  in  the- 
ology. 

It  has  been  objected  to  the  study  of  the- 
ology, that  it  is  irrelevant  to  human  happi- 
ness, and  therefore  unnecessary.  But  if 
human  happiness  depends  on  God,  the 
knowledge  of  his  character  and  govern- 
ment must  contribute  to  it.  The  very  ex- 
ercise of  the  mental  powers  on  subjects  so 
great  and  engaging  is  itself  agreeable.  The 
knowledge  of  them,  when  acquired,  is  a 
rich  enjoyment ;  doubt  is  painful,  certainty 
is  a  pleasure.  Is  there  no  difference  be- 
tween the  opinion  that  we  are  the  subjects 
of  fate,  or  the  sport  of  chance,  and  the  be- 
lief that  we  are  the  workmanship  of  God, 
and  the  objects  of  his  constant  and  paternal 
care  ;  that  our  penitence  and  prayers  are 
regarded  by  him  ;  "  that  the  eyes  of  the 
Lord  are  on  the  righteous,  and  his  ears  are 
open  to  their  cry  ?"  Is  there  no  difference 
between  the  gloomy  apprehension  of  anni- 
hilation in  death,  or  of  everlasting  torment 
after  it,  and  the  confident  hope  of  future 
and  eternal  enjoyment  ?  Was  there  no 
difference  between  the  state  of  the  rich  man 
in  torment,  and  Lazarus  in  Abraham's  bo- 
som ?  between  the  death  of  Judas  and  of 
Jesus  Christ  ?  "  Mark  the  perfect,  and 
behold  the  upright  man,  for  the  end  of  that 
man  is  peace.  But  the  transgressors  shall 
be  destroyed  together,  the  end  of  the  wick- 
ed shall  be  cut  off."  If  there  is  any  such 
difference  between  ignorance,  uncertainty, 
or  vague  opinions,  and  an  established  sys- 
tem of  religion,  then  the  knowledge  of  it  is 
necevssary  to  happiness. 

The  excellence  of  this  study  will  further 
appear,  if  wc  consider  the  duration  of  its 
effects.  Other  sciences  are  changeable 
themselves;  their  utility  to  man  terminates 
with  his  death.  But  the  spirit,  the  essential 
doctrines,  the  principles  and  moral  effects 


398 


ESSAYS  ON  THEOLOGICAL  STUDY. 


of  religion,  are  always  the  same ;  their 
duration  is  eternal.  "  The  word  of  the 
Lord  endureth  forever." 


IL— ON  THEOLOGY. 

BY  THE    KEV.  THOMAS    CHALMERS,  D.   D. 

Theology  is  not  a  theme  devoid  of  at- 
traction to  the  scholar,  even  as  a  mere  lite- 
rary enjoyment.  History,  criticism,  logic, 
metaphysics,  geography,  civil  and  physical, 
and  various  other  sciences,  lend  their  aid. 
We  have  the  transcendental  reasonings  of 
Dr.  Samuel  Clarke  ;  and  in  the  prose  of 
such  men  as  Fenelon  and  Jeremy  Taylor, 
we  have  plants  of  as  stately  a  form,  and 
flowers  of  as  beauteous  a  hue,  as  ever  grew 
in  the  gardens  of  poetry  !  Such  a  class  as 
this,  too,  is  suited  to  the  exigencies  of  the 
day.  Treatises  on  particular  subjects  are 
not  now  in  demand  ;  but  general  literature 
is  widely  cultivated.  Periodical  literature 
has  of  late  years  made  rapid  strides  in  in- 
terest and  importance,  and  half  the  talent 
of  the  country  is  engaged  in  it,  while  the 
newspapers  teem  with  ability,  rivalling  that 
of  the  Spectators,  and  Ramblers,  and  Ju- 
niuses  of  other  days  !  But  this  argues  ill 
for  science,  except  so  far  as  it  may  be  ren- 
dered subservient  to  gain.  There  is  diffu- 
sion without  depth  ;  and  people  are  likely 
to  be  caught  by  skepticism  ;  but  Butler  has 
proved  that  sound  philosophy  is  consistent 
with  sound  faith. 

The  objects  contemplated  by  theology 
are  remote  and  inaccessible.  We  cannot 
see  God,  or  comprehend  his  nature.  We 
have  "  neither  heard  his  voice,  nor  seen  his 
shape  ;"  nor  do  the  felt  operations  of  our 
own  busy  and  ever-thinking  spirits  imme- 
diately announce  themselves  to  be  the 
"stirrings"  of  "  the  divinity  within  us;" 
so  that  the  knowledge  of  that  Being,  whose 
existence,  and  character,  and  ways,  it  is 
the  business  of  theology  to  investigate,  and 
the  high  purpose  of  theology  to  ascertain, 
stands  distinguished  from  all  other  know- 
ledge by  the  peculiar  avenues  through 
which  it  is  conveyed  to  us.  We  feel  him 
not,  we-behold  him  not;  and  however  pal- 
pably he  may  stand  forth  to  our  convictions, 
in  the  strength  of  those  appropriate  evi- 
dences which  it  is  the  province  of  theology 
to  unfold,  certain  it  is,  that  we  can  take  no 
direct  cognizance  of  him  by  our  faculties 


either  of  external   or   of  internal  observa- 
tion. 

And  while  the  spirituality  of  his  nature 
places  him  beyond  the  reach  of  our  direct 
cognizance,  there  are  certain  other  essen- 
tial properties  of  his  nature,  which  place 
him  beyond  the  reach  of  our  possible  com- 
prehension. Let  me  instance  "  the  past 
eternity  of  the  Godhead."  One  might 
figure  a  futurity  that  never  ceases  to  flow, 
and  which  has  no  termination  ;  but  who 
can  climb  his  ascending  way  among  the 
obscurities  of  the  infinite  which  is  behind 
him  ?  Who  can  travel,  in  thought,  alons 
the  track  of  ages  gone  by,  till  he  has  over- 
taken the  eternity  that  lies  in  that  direc- 
tion ?  Who  can  look  across  the  millions  of 
ages  that  have  elapsed  ;  and,  from  an  ulte- 
rior post  of  observation,  look  again  to  an- 
other and  another  succession  of  centuries  ; 
and,  at  each  further  extremity  in  this  series 
of  retrospects,  stretch  backward  his  re- 
gards on  an  antiquity  as  remote  and  indefi- 
nite as  ever  ?  Could  we  by  any  number 
of  successive  strides  over  these  mighty  in- 
tervals, at  length  reach  the  fountain-head 
of  duration,  our  spirits  might  be  at  rest ; 
but  to  think  of  duration  as  having  no  foun- 
tain-head— to  think  of  time  with  no  begin- 
ning— to  uplift  the  imagination  along  the 
heights  of  an  antiquity  that  hath  positively 
no  summit — to  soar  these  upward  steps,  till, 
dizzied  by  the  altitude,  we  can  keep  no 
longer  on  the  wing — for  the  mind  to  make 
these  repeated  flights  from  one  pinnacle  to 
another,  and,  instead  of  scaling  the  myste- 
rious elevation,  to  lie  baffled  at  its  foot,  or 
lose  itself  among  the  far,  the  long- with- 
drawing recesses  of  that  primeval  distance, 
which  at  length  merges  away  into  a  fath- 
omless unknown — this  is  an  exercise  utter- 
ly discomfiting  to  the  puny  faculties  of 
man ;  we  are  called  on  to  stir  ourselves 
up,  that  we  may  take  hold  of  God  ;  but  the 
"  clouds  and  darkness  which  are  round 
about  him"  seem  to  repel  the  enterprise  as 
hopeless,  and  man,  as  if  overborne  by  a 
sense  of  littleness,  feels  as  if  nothing  can 
be  done  but  to  make  prostrate  obeisance  of 
all  his  faculties  before  him  ! 

Or  if,  instead  of  viewing  the  Deity  in 
relation  to  time,  we  view  him  in  relation  to 
space,  we  shall  feel  the  mystery  of  his  being 
to  be  alike  impracticable  and  impervious. 
But  we  shall  not  again  venture  on  aught  so 
inconceivable,  yet  the  reality  of  which  so 
irresistibly  obtrudes  itself  upon  the  mind, 


ON  THEOLOGY. 


399 


as  immensity  without  limits  ;  nor  shall  we 
presume  one  conjecture  on  a  question  which 
we  have  no  means  of  resolving,  whether  the 
universe  have  its  terminating  outskirts,  and 
so,  however  stupendous  to  our  eye,  shrink 
by  its  finitude  to  an  atom,  in  the  midst  of 
that  unoccupied  and  unpeopled  vastness  by 
which  it  is  surrounded.  Let  us  satisfy 
ourselves  with  an  humbler  flight.  Let  us 
carry  the  speculation  no  further  than  our 
senses  have  carried  it.  Let  us  take  account 
only  of  the  suns  and  systems  which  the 
telescope  has  unfolded  ;  though  for  aught 
we  know,  beyond  the  furthest  range  of  this 
instrument,  there  might  be  myriads  of  re- 
moter suns  and  remoter  systems.  Let  us, 
however,  keep  within  the  circle  of  our 
actual  discoveries — within  the  limits  of 
that  scene,  which  we  know  to  be  peopled 
with  realities  ;  and,  instead  of  trying  to  di- 
late our  imagination  to  the  infinity  beyond 
it,  let  us  but  think  of  God  as  sitting  in  state 
and  high  sovereignty  over  millions  of  other 
worlds  besides  our  own.  If  this  earth  which 
we  know,  and  know  so  imperfectly,  form^so 
small  a  part  of  his  works,  what  an  emphasis 
it  gives  to  the  lesson,  that  we  indeed  know 
but  a  very  small  part  of  his  ways  !  "  These 
are  a  part  of  his  ways,"  said  a  holy  man 
of  old  ;  "  but  how  little  a  portion  is  heard 
of  him  !"  Here  the  revelations  of  astro- 
nomy, in  our  modern  day,  accord  with  the 
direct  spiritual  revelations  of  a  former  age. 
In  this  sentiment,  at  least,  the  patriarch  and 
the  philosopher  are  at  one  ;  and  highest 
science  meets  and  is  in  harmony  with  deepest 
sacredness.  Hence  we  construct  the  same 
lesson,  whether  we  employ  the  element  of 
space  or  the  element  oHime.  With  the  one 
the  basis  of  the  argument  is  the  ephemeral 
experience  of  our  little  day  ;  with  the  other 
the  basis  of  the  argument  is  the  contracted 
observation  of  our  little  sphere.  They  both 
alike  serve  to  distance  man  from  the  infinite 
and  everlasting  God. 

There  is  a  limit  between  the  knowahle 
and  the  unknowable.  The  one  region  is 
known  to  us  by  history,  the  other  is  beyond 
our  reach.  We  must  discriminate  between 
\hQ  facts  of  the  first,  and  theyancz'e,?  of  the 
last ;  and  on  the  observance  of  this  distinc- 
tion it  depends  whether  our  literature  shall 
be  solid  or  visionary.  Formerly,  in  natural 
philosophy,  we  were  told  of  "  plastic  influ- 
ences," and  "  whirlpools  of  ether  ;"  but 
now  we  do  noidictateio  nature  hni interpret 
her.     Now   we   are  her  disciples,  instead 


of  her  regulators.  We  are  content  to  read 
her  book,  which  once  we  inscribed  with  the 
figments  of  the  forbidden  region.  This  is  the 
habitude  of  modern  science ;  and  so  I 
would  have  you  deal  with  theology.  Chris- 
tianity was  formerly  contemned  by  "  phi- 
losophy," but  it  was  a  philosophy  of  "  vain 
deceits ;"  and  the  apostle  cautions  us 
against  science,  but  it  is  "  science  falsely 
so  called." 

From  true  philosophy,  religion  has  no- 
thing to  fear.  She  invites  and  welcomes 
its  advances.  It  was  because  Newton 
humbled  himself  as  a  child,  that  the  mys- 
teries were  so  revealed  to  him  ;  and  it  must 
be  the  same  with  theology.  Sound  philos- 
ophy is  ever  in  harmony  with  sound  faith. 
As  with  the  things  of  science,  so  with  the 
things  of  sacredness,  we  must  discard  fan- 
cies.  We  begin  with  natural  theology  ; 
and  when  we  have  seen  all  that  can  be 
seen  by  the  aid  of  that  fainter  luminary, 
we  shall  pass  on  to  the  brighter  light  of  re- 
velation. Impotent  as  the  former  may  be, 
the  very  heavings  and  wants  of  nature  will 
serve  to  recommend  the  remedy. 

But  natural  theology  is  not  so  dark  as 
has  been  supposed.  It  is  said  that  the  little 
globe  of  the  eye  shows  more  of  the  wisdom 
of  the  Creator  than  the  planetary  system  ; 
for  there  are  fewer  contingencies  to  be  met 
in  the  latter,  while  in  the  former  there  are 
many  elements  to  be  adjusted  to  each  other 
— such  as  the  adaptation  of  the  eye  to  the 
varying  distances  of  objects,  the  refractive 
power  of  its  different  parts,  and  its  various 
motions  by  means  of  its  muscles.  Thus 
within  the  compass  of  a  hand's  breadth  (as  it 
has  been  observed)  the  Creator  has  im- 
pressed a  more  legible  proof  of  his  greatness 
than  we  can  find  in  the  wide  range  of  im- 
mensity. Complex  anatomy  teaches  more 
of  it  than  sublime  but  simple  astronomy. 

You  will  inquire  what  ground  there  is, 
in  the  mind  of  a  peasant,  for  natural  the- 
ology. He  cannot  ascend  to  the  cycles  of 
the  planets,  or  descend  to  the  details  of 
physiology ;  but  he  sees  a  thousand  evi- 
dences of  the  Creator's  skill  in  the  use  and 
adaptation  of  the  organs  of  the  body.  He 
sees  providence  in  the  seasons,  and  in  the 
fruitfulness  which  follows  rain.  He  is  un- 
conscious of  the  process  ;  but  such  a  pro- 
cess does  go  on  in  his  mind,  and  gives 
proof  of  a  present  Deity. 

While  natural  theology  casts  light  on  the 
existence  of  a  God,  it  also  throws  a  light, 


400 


ESSAYS  ON  THEOLOGICAL  STUDY. 


though  less  full,  on  his  nature  and  perfec- 
tions. But  it  is  utterly  helpless  as  to  the 
relation  between  God  and  man.  This  is 
the  darkest  enigma  ;  and  natural  theology, 
after  all  her  efforts,  leaves  it  unresolved. 
She  sees  enough  to  awaken  fears  of  danger, 
but  not  enough  to  allay  them — enough  to 
excite  forebodings,  but  not  to  remove  them. 
She  can  state  the  difficulty,  but  not  unravel 
it.  She  does  cast  some  light  on  the  subject ; 
but  it  is  the  lurid  gleam  of  the  volcano, 
which  does  not  guide,  but  misleads  and  ter- 
rifies. What  is  to  be  done  ?  The  answer 
must  come  from  a  higher  theology.  She 
knows  the  virulence  of  the  disease  ;  but 
must  go  elsewhere  to  find  a  remedy.  Many 
gloss  over  the  difficulty  ;  and  by  sinking 
all  the  attributes  of  God  into  mercy,  found 
on  it  their  hopes  of  ultimate  safety.  But 
these  are  but  airy  visions.  The  lessons  of 
natural  theology  have  their  limits  ;  and  we 
will  not  turn  from  the  splendor  of  the  meri- 
dian sun  to  the  tiny  lustre  of  the  glow-worm. 
A  French  philosopher  has  ably  remarked, 
that  nature  has  not  sagacity  enough  to  an- 
swer questions,  which  she  has  yet  sagacity 
enough  to  ask.  Natural  theology  has  sa- 
gacity enough  to  propose  many  problems  ; 
but  the  formulse  must  be  handed  for  solution 
to  a  higher  calculus. 


Ill— THE  ETHICS  OF  THEOLOGY. 

BY  DR.  CHALMERS. 

There  is  a  distinction  to  be  drawn  be- 
tween the  ethics  and  ihe  objects  of  theology. 
Conceive  a  relation  between  two  men — the 
relation,  for  instance,  between  a  benefactor 
and  a  dependent — and  you  will  see  the 
moral  or  ethical  propriety  of  gratitude  being 
rendered  by  the  one  to  the  other.  Now  it 
matters  not,  in  this  respect,  whether  there 
are  many  ovfew  benefactors  in  the  world  ; 
the  moral  propriety  of  gratitude  is  the  same ; 
and  it  would  be  the  same,  if  an  instance  of  a 
benefactor  and  a  dependent  were  never  to  be 
seen.  If  such  an  instance  were  on]y  supposed 
to  e.xist,  gratitude  would  still  be  affirmed 
as  proper  in  the  supposed  circumstances. 
The  morality  of  the  relation  would  be 
the  same,  whether  we  saw  a  real  case  or 
supposed  a  hypothetical  one.  Thus  a  pea- 
sant may  feel  the  virtuousness  of  an  action 
with  the  same  force  as  one  who  has  tra- 
versed the  greater  part  of  the  world.     The 


ohjecis  may  be  multiplied,  but  the  ethics  are 
still  the  same.  The  objects  of  philosophy 
are  facts ;  the  ethics  of  philosophy  belong 
to  another  and  distinct  department. 

The  Baconian  philosophy  has  been  too 
much  depended  on.  "  Quid  est,"  referring 
to  the  object,  is  that  alone  to  which  it  is  ap- 
plicable. "  Quid  oportet,"  referring  to 
the  ethics,  lies  beyond  the  domains  of  the 
inductive  philo.sophy.  That  philosophy  has 
to  do  with  physical  and  mental  science,  with 
the  facts  o^  mind  as  well  as  with  those  of 
matter  ;  but  not  with  moral  science.  The 
feelings  and  purposes  of  the  mind,  viewed 
as  phenomena,  differ  from  the  feelings  and 
purposes  of  the  mind  viewed  as  to  pro- 
priety. The  first  belong  to  mental,  the  last 
to  moral  philosophy. 

An  analogy  may  here  be  borrowed  from 
the  relation  between  the  mathematics  and 
the  facts  of  natural  philosophy.  The  lat- 
ter are  ascertained  by  observation.  Thus 
the  existence  of  the  planet  Jupiter  and  his 
satellites  is  a  fact  to  be  observed ;  and  Ba- 
con did  well  in  saying,  that,  in  order  to 
gain  a  knowledge  of  that  fact,  we  must 
give  ourselves  up  to  the  informations  of  ex- 
perience, and  that  to  ascertain  the  visible 
properties  of  things  we  must  look  at  them, 
to  ascertain  their  tangible  properties  we 
must  handle  them,  and  to  ascertain  their 
weights,  or  motions,  or  distances,  we  must 
measure  them.  But  his  philosophy  does 
not  go  further  than  this.  If  we  proceed  to 
consider  the  mathematical  relations  between 
these  objects — which  relations  conduce  to 
many  important  results — we  proceed  on 
evidence  of  another  kind  ;  and  we  arrive 
at  correct  mathematical  conclusions,  even 
though  it  should  turn  out  that  the  original 
observations  were  unfounded.  The  pro- 
perties of  lines  would  remain  the  same, 
though  no  objects  having  dimensions  to  be 
measured  were  to  remain  ;  and  so  ethical 
principles  would  remain  the  same,  though 
all  men  were  swept  from  the  face  of  the 
earth.  If  lines  were  drawn  between  Jupi- 
ter, the  earth,  and  the  sun,  they  would  form 
a  triangle,  having  many  important  proper- 
ties ;  but  the  properties  of  such  a  triangle 
would  remain  the  same,  even  if  those  bodies 
were  destroyed.  A  man  might  draw  a  tri- 
angle of  the  same  kind  on  paper  ;  and, 
without  looking  any  more  at  the  sky,  might 
the  whole  mystery  and  mechanism  of  the 
heavens  be  established.  The  objects  in  the 
heavens  did  not  give  the  man  his  mathe- 


THE  ETHICS  OF  THEOLOGY. 


401 


matics.  They  were  presented  to  his  mathe- 
matics, which  were  previously  acquired, 
and  which  enabled  him  to  draw  correct 
conclusions.  Nay,  if  these  objects  had 
never  been  known,  or  if  that  lucky  inven- 
tion which  opens  the  windows  of  a  distant 
heaven  had  never  been  hit  upon,  his  geom- 
etry would  still  have  been  the  same. 

The  same  thing  is  true  in  moral  rela- 
tions. We  may  know  the  relations  be- 
tween objects,  though  the  objects  themselves 
be  unknown.  If  an  inhabitant  of  Jupiter 
watched  anxiously  over  my  safety,  I  should 
acknowledge  that  gratitude  was  due,  though 
I  should  never  see  him.  The  objects  of 
theology  are  beyond  the  reach  of  observa- 
tion ;  but  if  revealed  to  us  by  competent 
authority,  they  meet,  within  the  little  cell 
of  a  man's  feelings  and  thoughts,  the  ap- 
propriate ethics  in  relation  to  the  most  dis- 
tant beings  of  the  universe. 

It  is  maintained  by  some,  that  religion 
reveals  morals ;  but  we  would  rather  say 
that  it  I'eveals  the  objects  of  morals.  It 
brings  objective  information  ;  and  man's 
moral  nature  instantly  suggests  the  feelings 
proper  to  be  entertained  with  respect  to  the 
objects  made  known.  Religion  reveals  a 
Saviour  ;  and  man's  moral  nature  suggests 
the  gratitude  to  him  which  is  appropriate. 

These  considerations  will  assist  us  in  fix- 
ing the  respective  provinces  of  nature  and 
revelation.  An  astronomer,  in  rising  from 
terrestrial  to  celestial  observations,  seems  to 
make  a  transcendental  movement ;  but  it  is 
only  so,  as  far  as  relates  to  the  objects  of 
the  science — as  when  'he  moves  the  tele- 
scope from  some  lofty  pinnacle  on  the  earth 
to  a  planet  in  immensity.  But  there  is  no 
such  transition  in  the  mathematics  of  the 
science.  You  may  draw  a  triangle  on  pa- 
per ;  or  measure  one  with  chains  on  ihe 
earth ;  or  imagine  one  joining  three  heav- 
enly bodies.  There  will  be  a  difference 
between  the  limits  of  a  triangle,  the  base 
line  of  which  is  measured  by  a  pair  of  com- 
passes, or  is  marked  by  flags  waving  on 
heights  within  sight  of  each  other,  and  tlie 
limits  of  a  triangle,  the  base  line  of  which 
is  equal  to  the  earth's  orbit  ;  but  the  same 
trigonometry  determines  the  relations  of 
each,  whether  drawn  from  three  indivisible 
points  on  paper,  or  from  orbs  which,  though 
of  stupendous  magnitude,  dwindle  into 
atoms  when  compared  with  the  immense 
spaces  which  lie  between  them.  If  you 
can  trace  the  properties  of  circles  on  paper, 
51 


you  can  scan  the  cycles  of  astronomy 
with  as  much  exactness  as  though  you 
could  range  through  infinity  with  a  plumb- 
line  in  your  hand,  or  carry  the  torch 
of  investigation  round  the  universe.  It  is 
sufficient  for  this,  that  the  line  of  a  few 
inches  in  length  has  the  same  properties  as 
one  prolonged  to  the  outskirts  of  creation  ; 
the  same  mathematics  are  applicable  to 
both.  Both  in  natural  Siwdi  in  moral  philos- 
ophy, facts  or  data  are  first  to  be  learned 
by  observation  or  by  revelation  ;  and  then 
the  relations  between  these  facts -t)r  data 
are  to  be  learned,  and  conclusions  are  to 
be  drawn,  in  the  one  by  mathematics  and 
in  the  other  by  ethics.  I  would  here  re- 
commend the  perusal  of  Dr.  Whateley's 
Treatise  on  Logic  ;  for,  though  tough  read- 
ing, it  is  a  standard  work. 

It  will  be  seen,  from  these  remarks,  that 
if  by  revelation  new  objects  be  made  known, 
or  others  dimly  seen  before  be  clearly  man- 
ifested— if  God  be  set  forth  as  ready  to  for- 
give— tliei'e  needs  no  new  principle  to  tell 
us  that  an  echo  of  gratitude  should  respond 
to  his  voice  who  "  speaketh  from  heaven.'" 
Nor  does  the  great  distance  between  us 
affect  the  moral  relation,  any  more  than 
the  distance  between  objects  in  astronomy. 
The  great  elevation  only  requires  a  greater 
amount  of  gratitude  ;  and,  instead  of  ren- 
dering a  partial  obedience,  we  are  required 
to  dedicate  our  ii^hole  selves  to  his  service. 
The  principle  which  teaches  my  duty  to  a 
beneficent  neighbor,  teaches  also  my  duty 
to  a  beneficent  God.  If  another  centre  of 
gravitation,  in  some  distant  heavens,  should 
be  made  known  to  us,  we  have  already  the 
mathematics  by  which  to  tell  the  course  of 
all  the  satellites  under  its  influence  ;  and 
if  another  moon  of  Jupiter  were  discover- 
ed, we  already  have  the  mathematics  to 
determine  its  course.  Or  should  I  find,  as 
before  mentioned,  that  the  inhabitant  of 
another  planet  watched  over  my  interests, 
and  suggested  to  my  mind  things  essential  to 
my  weliare,  it  would  be  a  thing  foreign  to 
our  knowledge,  but  not  to  our  ethics.  I  should 
feel  the  same  gratitude  to  be  due  to  him,  as 
to  the  nurse  that  tended  my  infant  steps,  and 
anxiously  noted  my  advance  to  manhood. 

Many  are  fond  of  imputing  a  total  dark- 
7iess,  as  well  as  a  total  depravity  to  man.. 
But  this  extends  to  facts,  and  not  to  ethics.. 
Leland's  book  on  Revelation  is  faulty,  be- 
cause it  contains  no  recognition  of  this  dif- 
ference. 


402 


ESSAYS  ON  THEOLOGICAL  STUDY. 


The  Baconian  philosophy  is  applicable 
to  the  controversy  between  infidels  and  be- 
lievers. It  is  of  paramount  authority  with 
respect  to  facts ;  but  with  reference  to 
ethics,  it  is  no  more  admissible  than  with 
reference  to  mathematics.  If  all  the  facts 
of  the  invisible  world  were  screened  from 
our  knowledge,  yet  the  ethics  for  determin- 
ing our  feelings  towards  them  are  in  re- 
serve, whenever  the  screen  may  be  re- 
moved. There  might  be  mathematics  with- 
out astronomy ;  and  so  might  there  be 
ethics  without  revelation.  There  is  a  dif- 
ference between  the  darkness  in  regard  to 
the  objects  of  theology,  and  the  darkness  in 
regard  to  the  ethics  of  theology.  The  for- 
mer is  a  total  darkness  ;  but  the  latter  is 
only  a  twilight  obscurity.  The  apostle  al- 
lows some  degree  of  natural  light,  when  he 
speaks  of  the  Gentiles  having  "  the  law 
written  in  their  hearts,"  and  of  their  being 
"  a  law  unto  themselves."  Among  the 
ancient  Greeks  and  Romans,  there  was  a 
knowledge  of  right  and  wrong.  The  self- 
devotion  of  Regulus,  and  the  continence  of 
Scipio,  were  noble  sacrifices  at  the  shrine 
of  patriotism  and  principle.  The  tribute 
of  public  admiration  was  paid  to  the  good 
and  virtuous,  and  villany  was  execrated. 
Horace,  Juvenal,  and  especially  Cicero, 
evince,  in  their  writings,  that  they  were  ac- 
quainted with  this  law  of  nature,  or  natural 
ethics. 

From  these  observations  we  shall  draw 
the  three  following  inferences  : — 

1.  By  the  light  of  nature  we  may,  in  a 
great  measure,  determine  the  veracity  of 
revelation.     The  light  afforded  by  the  lat- 
ter is  chiefly  necessary  to  disclose  the  ob- 
jects of  theology,  not  its  ethics. 

2.  The  internal  evidences  of  revelation 
presuppose  some  independent  knowledge 
on  our  part.  Thus,  if  the  morality  o{  ve\e- 
lation  be  urged  as  an  internal  evidence  of 
its  authenticity,  we  are  supposed  to  be  com- 
petent judges  of  morality  ;  and  from  the 
accordance  of  revelation  with  our  notions, 
we  infer  its  descent  from  all  that  is  "  pure" 
and  "  lovely."  Now,  this  rule  will  not  ap- 
ply to  the  objects  made  known  by  revela- 
tion, because  we  have  no  previous  know- 
ledge of  their  fitness  by  which  to  compare 
them.  Hence  I  object  to  deists  bringing 
arguments  against  revelation  from  beyond 
the  territory  of  the  "  knowable."  If  a 
powerful  telescope  were  to  reveal  a  new 
planet,  it  would  be  unphilosophical  to  dis- 


believe it,  if  affirmed  by  a  credible  witness. 
Now  the  objections  urged  by  Rousseau  and 
others  against  revelation,  because  of  the 
alleged  unreasonableness  of  its  facts,  is 
equally  unpliilosophical ;  but  Christians 
sometimes  descend  to  combat  them  on  their 
own  ground,  by  asserting  the  reasonableness 
of  the  facts  of  revelation.  Now  the  argu- 
ments of  both  parties  are  irrelevant ;  and 
there  is  nothing  for  it  but  the  surrender  of 
the  mind  to  credible  testimony.  For  in- 
stance, I  have  no  knowledge  of  what  it  was 
fit  for  God  to  do  in  detail  ;  yet  Mack  night 
goes  so  far  as  to  say,  that  it  was  proper  for 
Christy  to  have  a  forerunner ;  and  in  the 
congruity  of  that  circumstance,  he  finds 
an  internal  evidence  for  the  truth  of  reve- 
lation. But  this  is  to  extend  the  line  of 
our  defence  unnecessarily,  and  opens  a 
wide  field  for  the  incursions  of  deists. 
There  are  many  things  on  both  sides  that 
should  be  put  hors  de  combat.  If  illiterate 
men  were  to  put  into  our  hands  a  letter, 
which  they  professed  to  have  received  from 
persons  in  a  distant  part  of  the  universe, 
and  if  the  facts  of  this  letter,  though  at 
first  sight  unconnected,  were  all  found  to 
have  a  mutual  dependence,  and  to  form  a 
consistent  whole,  that  would  prove  that  ihe 
illiterate  men  had  not  devised  it,  but  that 
their  testimony  was  true.  But  with  re- 
spect to  the  ethics  of  revelation,  we  have  a 
test  in  our  own  conscience,  to  which  we  can 
bring  scripture  ;  and  their  coincidence  will 
form  a  strong  internal  evidence  for  the  truth 
of  revelation. 

3.  In  thus  conceding  to  nature  the  know- 
ledge of  what  is  right,  we  do  not  do  so  to 
the  extent  of  her  being  less  depraved  than 
the  scriptures  assert ;  nor  do  we  say  that 
her  ethics  are  so  perfect,  as  not  to  be  im- 
proved by  revelation.  There  may  be  mo- 
rality without  godliness;  and  such  is  the 
depravity  asserted  in  revelation.  It  is  their 
consciousness  of  what  is  right,  that  leaves 
men  without  excuse  in  doing  wrong.  It  is 
not  because  they  are  blind,  but  because 
they  have  some  degree  of  sight,  that  their 
sin  remaineth.  The  heavens  are  spread 
out  above  me  ;  but  if  I  refuse  to  look  at 
them,  I  shall  have  only  a  terrestrial  geo- 
metry ;  and  so  he  who  merely  forms  guess- 
es as  to  the  character  of  God,  without 
consulting  the  testimony  of  revelation 
concerning  him,  may  have  a  terrestrial 
morality ;  but  he  is  living  in  practical 
atheism. 


DIVINITY  OF  THE   CHRISTIAN  MINISTRY. 


403 


IV.— DIVINITY  OF  THE  CHRISTIAN 
MINISTRY. 

BY  THE  REV.  W.  B.  COLLYER,  D.   D. 

It  is  of  divine  institution.  Such  are  its 
pretensions  advanced  from  the  very  begin- 
ning, and  in  no  single  instance  yielded  or 
relinquished.  "  As  my  Father  hath  sent 
me,  even  so  send  I  you."  "Jesus  came 
and  spake  unto  them,  saying,  All  power  is 
given  unto  me  in  heaven  and  in  earth.  Go 
ye,  therefore,  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost:  teach- 
ing them  to  observe  all  things  whatsoever 
I  have  commanded  you :  and  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world." 
The  question  of  the  perpetuation  of  this  min- 
istry under  the  same  authority,  will  be  con- 
sidered when  we  speak  of  the  appointment 
to  it — at  present  it  is  enough  to  show,  that 
it  clearly  professes  to  be  o^  divine  institution. 
Paul,  not  having  received  it  at  this  period, 
not  being  numbered  among  the  disciples, 
but  called  to  this  ministry  "  as  one  born  out 
of  due  time,"  anxiously  asserts  his  apostle- 
ship,  as  not  having  been  committed  to  him 
by  man,  but  by  God. — "I  certify  you, 
brethren,  that  the  gospel  which  was  preached 
of  me  is  not  after  man,  for  I  neither  re- 
ceived it  of  man,  neither  was  I  taught  it, 
but  by  the  revelation  of  Jesus  Christ." 
And,  whatever  might  be  special  in  this  first 
commission,  it  is  evident  that  the  principle 
of  its  divine  origin,  for  which  we  contend, 
is  represented  as  the  essential  quality  of 
the  ministry  itself.  This  is  the  peculiar 
property  of  Christianity — its  grand  charac- 
teristic— that  which  distinguishes  it  from 
all  other  systems,  and  elevates  it  infinitely 
above  human  authority  and  resources.  It 
is  clothed  in  its  own  majesty — it  travels  on 
in  its  own  strength — it  is  independent  alike 
of  friends  and  of  enemies.  It  is  of  high 
importance  to  us  this  day  that  this  fact 
should  be  established.  It  is  at  once  the  en- 
couragement and  the  security  of  our  exer- 
tions. On  this  rest  its  own  success  and 
stability.  The  seal  of  eighteen  centuries 
-has  already  been  affixed  to  both  ;  and  its 
position  in  the  nineteenth,  amidst  tempests 
which  have  shaken  empires,  and  assaults  di- 
rectly upon  its  divinity,  is  alike  command- 
ing and  impregnable.  Disregarding  the 
senseless  clamors  of  the  day,  I  demand  the 
testimony  of  past  ages — the  result  of  the 
conflict,  when  the  battle  was  fought  "in 


blood,  even  to  the  horse  bridles," — when 
all  the  powers  of  the  world,  physical  and 
intellectual,  were  directed  against  Christi- 
anity in  the  cradle  of  its  infancy.  Then,  in 
that  fearful  and  decisive  hour,  "  the  preach- 
ing of  the  cross,"  a  ministry  so  apparently 
feeble,  and  upon  all  imaginable  human  cal- 
culations so  utterly  disproportionate  to  the 
exigency  of  the  crisis,  and  inadequate  to 
the  struggle,  proved  "  the  wisdom  of  God, 
and  the  power  of  God," — and  to  use  the 
daring  and  striking  language  of  the  apostle 
Paul,  "  the  foolishness  of  God  was  wiser 
than  men,  and  the  weakness  of  God  was 
stronger  than  men."  I  ask  for  its  ene- 
mies, and  I  am  shown  their  graves.  I  ask 
for  its  friends,  "  and  lo,  a  great  multitude, 
which  no  man  can  number,  of  all  nations, 
and  kindreds,  and  people,  and  tongues,  be- 
fore the  throne,  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in 
their  hands."  I  ask  for  the  mighty  Leader 
of  this  innumerable  host,  and  am  answered 
by  a  universal  shout  from  heaven  and 
earth,  "  Blessing,  and  honor,  and  glory,  and 
power  be  unto  him  that  sitteth  upon  the 
throne,  and  to  the  Lamb  forever  and  ever." 
Thus  it  establishes  its  pretensions  as  a  sys- 
tem ;  and  thus  it  clothes  its  ministry  with 
magnificence  and  glory — with  energy  and 
triumph — arising  out  of  the  divinity  of  its 
institution. 


v.— THE  CONNECTION  OF  THE  MINIS- 
TRY WITH  DIVINE  REVELATION. 

BY  THE  REV.  W.  B.  COLLYER,  D.  D. 

It  is  connected  ivith  a  divine  revelation. 
The  apostles  were  not  only  ordained  to 
preach,  but  instructed  what  to  say.  "  These 
things,"  said  Jesus,  at  the  close  of  his  own 
personal  instructions,  and  when  he  was 
upon  the  point  of  leaving  his  disciples, 
"  have  I  spoken  unto  you,  being  yet  pre- 
sent with  you.  But  the  Comforter,  which 
is  the  Holy  Ghost,  whom  the  Father  will 
send  in  my  name,  he  will  teach  you  all 
things,  and  bring  all  things  to  your  remem- 
brance, whatsoever  I  have  said  unto  you." 
They  were  commanded,  therefore,  to  "  wait 
for  the  promise  of  the  Father,"  and  to  "  tar- 
ry in  the  city  of  Jerusalem,  until  they  were 
endued  with  power  from  on  high."  They 
did  so — and  "  when  the  day  of  Pentecost 
was  fully  come" — received  superhuman 
endowments  as  the  pledge  that  they  were 


404 


ESSAYS  ON   THEOLOGICAL  STUDY. 


illuminated  with  supernatural  wisdom.  Ac- 
cordingly the  apostle  Paul  lays  claim  to 
this  inspiration.  "  As  it  is  written,  eye 
hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love 
him.  But  God  hath  revealed  them  unto 
us  by  his  Spirit,  for  the  Spirit  searcheth  all 
things,  yea,  the  deep  things  of  God." — 
"  Now  we  have  received  not  the  spirit  of 
the  world,  but  the  Spirit  which  is  of  God  ; 
that  we  might  know  the  things  that  are 
freely  given  to  us  of  God ;  which  things  also 
we  speak  not  in  the  words  which  man's 
wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth  ;  comparing  spiritual  things 
with  spiritual."  With  them  these  com- 
munications were  not  permitted  to  die ; 
but  were  committed  to  writing;  and  are 
transmitted  to  us.  It  is  evident,  that 
what  is  thus  revealed,  must  maintain  its 
power  alike  in  every  age.  It  is  only  ne- 
cessary to  prove  its  authenticity  in  order 
to  establish  its  authority.  "  All  scripture 
is  given  by  inspiration  of  God,  and  is  profit- 
able for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteousness ;  that 
the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  all  good  works.'"'  "  Say  to 
Archippus,  Take  heed  to  the  ministry  which 
thou  hast  received  in  the  Lord,  that  thou 
fulfil  it." 

Indeed,  on  any  other  principle,  tlie  min- 
istry would  have  been  as  needless,  as  it 
must  have  proved  powerless.  To  render 
it  availing,  it  behooved  that  its  appointment 
of  God  should  be  accompanied  by  a  revela- 
tion from  God.  There  had  been  already 
enough,  and  more  than  enough  of  conjec- 
ture, on  the  awful  topics  to  which  preaching 
professedly  relates.  Mighty  minds,  in  suc- 
cessive ages,  had  roused  all  their  gigantic 
powers  to  grapple  with  futurity — had  la- 
bored, and  labored  in  vain,  to  lift  the  veil 
of  the  invisible  world  ;  yea,  had  been  un- 
able to  decide  satisfactorily  the  question  of 
their  own  immortality.  Neither  the  beau- 
tiful constitution  of  nature,  nor  the  strong- 
est light  of  reason,  availed  them  here. 
There  was  not  sufficient  analogy  between 
that  which  is  sensible  and  that  which  is 
spiritual,  to  assist  the  process  of  inquiry 
so  as  to  justify  any  certain  conclusion — 
and  a  more  powerful  beam  was  necessary 
to  penetrate  the  darkness  covering  eternity. 
They  resembled  one  of  their  own  vessels, 
in   that   infancy  of  navigation.      It  went 


forth  from  the  port,  well-built,  well-manned 
— the  heart  of  courage  was  in  her  mariners 
— the  arm  of  strength  with  her  rowers — 
the  head  of  skill  and  experience  with  her 
pilot.  But  the  storm  arose,  and  she  was 
driven  from  her  course.  As  yet  the  com- 
pass was  not :  neither  sun  nor  stars  in  many 
days  appeared,  and  no  small  tempest  lay  on 
her.  Of  what  avail  then  was  the  skill  of 
the  pilot,  even  if  the  helm  obeyed  his  hand, 
in  the  strife  of  the  elements,  when  he  knew 
not  whither  to  steer  ?  Night  overtook  her 
— a  gloom,  deep,  dense,  impenetrable. 
The  light  in  the  ship  contributed  nothing 
to  scatter  the  obscurity  around  her.  Mean- 
while the  thunder  of  the  breakers  upon  the 
rocks  warned  them  that  they  were  rapidly 
approaching  some  unknown  strand.  They 
sounded,  and  the  fathoms  diminished — they 
cast  anchor,  and  wished  for  the  day.  At 
length  it  came — the  morning  broke  from  the 
East.  At  first,  little  could  be  distinguished 
in  the  twilight — a  thick  mist  brooded  upon  the 
ocean  and  the  land — increasing  light  gave 
some  shadowy  outliftes — sometimes  to*be 
traced,  at  others  mingling  with  the  vapor, 
and  lost  in  it.  The  sun  arose — the  parting 
mists  gave  the  bold  and  beautiful  cliffs  to 
his  sweet  influences — it  rolled  to  their  sum- 
mits, and  vanished,  while  he  crowned  every 
headland  witli  his  splendor.  Before  them 
lay  the  harbor — no  hostile  powers  appeared 
to  repel  them — and  the  winds  and  tide  alike 
irresistibly  impelled  them  thither.  And  it 
behooved  they  should  enter,  to  escape  their 
perils — to  rest  from  their  toils — to  possess 
the  land — and  to  become  acquainted  with 
the  riches  of  the  country,  and  the  nature 
of  its  inhabitants.  Such,  then,  is  our  rela- 
tive position  to  the  heathen  world,  as  day  is 
to  night.  "  The  darkness  is  past,  and  the 
true  light  now  shineth."  "  Life  and  im- 
mortality are  brought  to  light  by  the  gos- 
pel." But  "  flesh  and  blood  cannot  inherit 
the  kingdom  of  God  ;  neither  doth  corrup- 
tion inherit  incorruption."  We  must  enter 
the  port  of  death,  before  we  can  either  know 
the  country,  or  mingle  with  its  inhabitants. 


VL— THE  DESIGN  OF  THE  CHRISTIAN 
MINISTRY. 

BY    THE    REV.    WILLIAM    JAY. 

It  has  been  remarked,  that  the  office  of 
a  lawyer  is  important  because  it  watches 
over  our  property  ;    and   the  office  of  a 


LEARNING  OF  THE  CHRISTIAN  MINISTRY. 


405 


physician  much  more  so,  because  it  guards 
our  health  ;  "  For  the  life  is  more  than 
meat,  and  the  body  than  raiment."  But 
even  these  are  nothing  to  the  soul  and  eter- 
nity ;  the  soul  and  eternity  alone  are  abso- 
lutely great ;  yet  to  these  our  office  is 
appropriated,  by  these  it  is  infinitely  digni- 
fied. What,  my  young  brother,  can  equal 
the  mission  which  you  have  received  of  the 
Lord  Jesus,  "  to  testify  the  gospel  of  the 
grace  of  God,"  and  "  to  show  unto  men 
the  way  of  salvation  ?"  No  angel  ever 
came  from  heaven  to  earth  on  so  mighty 
an  errand  as  yours — "  I  send  thee,"  says 
the  Lord  Jesus,  "  to  open  their  eyes,  to  turn 
them  from  darkness  to  light,  and  the  power 
of  Satan  unto  God  :"  "  that  they  might  re- 
ceive forgiveness  of  sins  and  an  inheritance 
among  them  which  are  sanctified  by  faith 
that  is  in  me."  Your  aim  is  nothing  less 
than  to  rescue  guilty  and  depraved,  yet 
immortal  beings,  from  the  lowest  hell,  and 
conduct  them  to  the  heaven  of  heavens  ; 
to  transform  them  from  the  resemblance  of 
the  devil,  into  the  perfection  of  the  image 
of  the  invisible  God.  And  when  all  the 
labors  of  other  pi-ofessors  will  be  annihi- 
lated ;  when  the  finest  paintings,  the  sub- 
limest  statues,  the  most  durable  monuments, 
the  pyramids  of  Egypt ;  when  the  immortal 
works  (so  are  they  called)  of  philosophers, 
legislators,  historians,  poets,  shall  be  con- 
sumed ;  and  the  earth  and  all  that  is  there- 
in shall  be  burned  up  ;  the  effects  of  your 
tears,  and  studies,  and  visiting,  and  praying, 
and  preaching,  shall  remain.  And  when 
every  other  relation  now  existing  is  destroy- 
ed, and  the  race  of  m.en  will  never  blend 
again  as  masters  and  servants,  as  princes 
and  subjects,  as  parents  and  children,  as 
husbands  and  wives  ;  the  relation  which 
has  been  formed,  and  publicly  ratified  be- 
tween you  and  this  people,  will  be  indisso- 
luble. And  when  they  die,  or  when  you 
are  dying,  "  What  is  your  hope,  or  joy,  or 
crown  of  rejoicing  ?  Are  not  even  they 
in  the  presence  of  our  Lord  Jesus  Christ 
at  his  coming  ?  for  they  are  your  glory  and 
joy."  I  know  not  how  to  leave  this  article, 
or  how  to  do  any  thing  like  justice  to  it. 
It  is,  my  dear  brother,  the  sublime  and  the 
momentous  end  of  your  function  that  re- 
flects so  much  honor,  and  fastens  so  much 
importance  upon  it.  Things  common  or 
mean  in  themselves  may  acquire  unspeak- 
able excellence  and  grandeur  by  association 
and  destiny.    Your  office  is  frequently  held 


forth  in  the  scriptures  by  images  derived 
from  employments  abstractedly  rather  hum- 
ble than  glorious  ;  but  the  weight  it  acquires 
from  relation  and  design  is  never  for  a  mo- 
ment left  out.  You  are  "  a  soldier,"  but 
it  is  in  "  the  good  fight  of  faith" — you  are 
"  a  fisher,"  but  "  a  fisher  of  men" — you 
are  "  a  laborer,"  but  a  "  laborer  together 
with  God" — you  are  "  a  builder,"  but  it  is 
in  "  God's  building" — you  are  "  a  watch- 
man," but  you  "  watch  for  souls." 

"  You  watch  for  souls,  for  whom  the  Lord 
Did  heavenly  bhss  forego  ; 
For  sofjLS  that  must  forever  live 
In  raptures  or  in  wo." 

Thus  a  small  insignificant  piece  of  paper 
is  converted  into  a  bank-note,  and  by  a 
sovereign  impression  becomes  current  for  a 
thousand  pounds.  Thus  Raphael  took  a 
scroll  of  canvass,  of  which  the  weaver 
thought  nothing,  and  the  vender  nothing, 
but  he  threw  down  upon  it  his  immortal 
tints,  and  bade  it  become  the  admiration  of 
the  world.  And  thus,  sir,  your  office  rises 
into  ineffable  greatness,  by  taking  the  soul 
of  man  for  its  subject,  and  eternity  for  its 
aim. 


VII.— LEARNING  OF  THE  CHRISTIAN 
MINISTRY. 

BY    THE    REV.    JOHN    HARRIS,    D.    D. 

1.  Let  me  remark,  that  the  desirableness 
of  ministerial  education  is  'predetermined  by 
the  natural  activity  of  the  human  mind,  and 
by  the  tendency  of  the  gospel  to  excite  that 
activity.  A  variety  of  circumstances  may 
concur  to  repress  the  active  tendencies  of 
the  mind  ;  but  let  the  gospel  obtain  admis- 
sion into  it,  and  from  that  moment,  the  most 
torpid  specimen  of  humanity  is  quickened 
into  a  new  mental  as  well  as  moral  life. 
Even  the  mind  which  was  previously  alive 
and  vigorous,  becomes  conscious  of  a  new 
impulse  to  activity,  and  of  a  new  sphere  in 
which  to  spend  it.  In  finding  a  God,  he 
finds  the  centre  of  all  things;  and  henceforth 
the  tendency  of  his  mind  is  ever  to  harmo- 
nize the  discordant,  to  arrange  the  displaced, 
and  to  assign  to  every  thing  its  right  position 
in  the  great  circle  which  surrounds  the 
Deity.  In  finding  '*  the  truth,"  he  finds  an 
infallible  standard  by  which  every  thing  is 
to  be  tested  ;  henceforth  he  would  fain  try 
every  pretension,  weigh  every  claim,  by  its 


406 


ESSAYS  ON  THEOLOGICAL  STUDY. 


relation  to  this  standard,  and  estimate  every 
thing  accordingly.  And  as  the  volume  of 
nature  is  written  in  illuminated  characters 
and  pictured  forms,  purposely  to  awaken 
early  curiosity,  and  to  excite  the  inquiry, 
"  what  meaneth  this  ?"  so  the  volume  of 
inspiration  is  constructed  expressly  to  stim- 
ulate the  activity  of  the  renewed  mind. 
Yes,  the  Bible  is  distinguished  from  every 
other  book  professedly  divine — from  the 
Shasters  of  the  Brahmin,  and  the  Koran  of 
Mahomet — by  its  earnest  commendations 
of  knowledge,  and  by  its  power  of  exciting 
a  thirst  for  it.  It  at  once  creates  light,  and 
courts  it.  Not  only  does  it  extol  knowledge 
as  a  glory,  but  commands  us  to  seek  for  it 
as  a  most  sacred  duty.  But  if  Christianity 
thus  awakens  the  mental  and  moral  activity 
of  man,  and  if  the  education  we  advocate 
consists  in  sustaining  that  activity  and  di- 
recting it  aright,  the  desirableness  of  such 
education  is  no  longer  a  doubtful  question. 
It  is  an  adjudged  case  ;  a  settled  question  ; 
settled,  by  no  arbitration  of  ours,  but  by  the 
predeterminate  counsel  of  him  who  gave  to 
our  mental  constitution  its  activity,  and  to 
the  Bible  the  powerof  arousing  that  activity. 
Unless,  therefore,  you  do  violence  to  the 
mind,  and  repress  its  activity,  education  to 
some  extent  becomes  a  religious  necessity. 
A.nd  if  education  be  thus  desirable  for  every 
inquiring  Christian  mind,  how  much  more 
important  must  it  be  for  the  man  of  God, 
who,  in  his  public  ministry,  is,  in  effect,  to 
aid  in  directing  the  religious  education  of 
others ! 

2.  The  importance  of  the  education  we 
advocate  arises,  secondly,  from  the  nature 
and  contents  of  the  Bible,  and  from  the  rela- 
tion ivhich  the  Christian  minister  sustains  to  it. 
Revealed  theology  comes  to  us  in  a  volume 
consisting  of  a  number  of  ancient  books  in 
the  Hebrew  and  Greek  languages.  Is  it 
any  thing  more  than  an  act  of  ordinary 
propriety  for  its  professed  expounder  to  en- 
deavor to  make  himself  acquainted  with 
all  that  it  contains  ?  then  must  he  be  able 
to  read  it  in  the  original  tongues,  and  to 
avail  himself  of  the  ever-increasing  trea- 
sures of  sacred  philology.  The  allusive 
and  pictorial  style  of  the  sacred  scrip- 
tures renders  indispensable  a  knowledge 
of  geography  and  chronology,  of  oriental 
customs,  institutions,  and  imagery.  Nor 
can  the  professed  expounder  of  the  word 
of  God  be  safely  or  consistently  left  in 
Ignorance  of  the  history  of  biblical  inter- 


pretation ;  showing,  as  it  does,  that  the 
doctrinal  theology  of  the  church  has  al- 
ways stood  in  close  relationship  to  its 
hermeneutics. 

The  Bible  insists  on  the  doctrines  of 
human  depravity  and  ruin.  The  history 
of  the  ancient  world  is  one  unbroken  re- 
cord of  facts  illustrative  of  this  doctrine. 
An  acquaintance  with  that  history  gives  a 
depth  to  the  meaning  of  the  apostle  in  that 
sketch  of  the  monster-man  in  his  first  chap- 
ter to  the  Romans,  which  no  one  ignorant  of 
the  ancient  world  can  ever  perceive  ;  shows 
that  man,  so  far  from  ameliorating  his 
moral  condition,  exhibited  an  invariable 
tendency  to  become  worse  and  worse  ;  that 
the  highest  point  of  the  world's  civilization, 
was  the  lowest  point  of  its  morality ;  that 
so  far  from  reason  or  philosophy  leading 
men  to  God,  the  religion  which  it  con- 
structed and  decorated  for  them  uniformly 
proved  their  greatest  curse ;  that  Chris- 
tianity  came  into  the  midst  of  the  world's 
systems,  with  all  the  freshness  and  ori- 
ginality of  a  divine  conception  direct  from 
heaven  ;  that  the  character  of  Christ  took 
the  world  by  surprise,  as  the  pure  and 
perfect  incarnation  of  infinite  excellence; 
that  his  advent  was  almost  as  necessary 
to  save  the  world  from  temporal,  as  from 
eternal  ruin.  And  shall  all  this  remain 
unknown  to  the  man  of  God  ?  Give  him 
an  opportunhy  of  acquiring  the  learned 
languages,  and  you  furnish  him  with  a  key 
to  the  knowledge  of  the  whole. 

The  study  of  language,  indeed,  has  a 
value  of  its  own.  When  pursued  into  its 
philosophy,  it  is  both  a  mental  discipline, 
an  invigorating  logical  exercise,  and  is  the 
study  of  mind  itself.  And  on  this  indepen- 
dent ground  alone,  even  were  it  devoid  of 
all  other  advantage,  we  should  be  justified 
in  urging  the  cultivation  of  the  study.  But 
when  it  is  I'emembered  that  the  knowledge 
of  the  Hebrew,  Greek,  and  Latin  lan- 
guages, besides  giving  the  student  access 
to  the  original  scriptures,  opens  to  him 
the  temples  of  ancient  philosophy  and 
worship,  enabling  him  to  see  for  himself 
the  necessity,  the  evidence,  and  the  influ- 
ence of  divine  revelation  ;  places  before 
him  the  writings  of  the  Greek  and  Latin 
fathers — that  armory  of  the  Traditionists — 
with  the  power  of  extracting  the  useful,  and 
of  rejecting  the  vile  ;  that  it  enables  him  to 
consult  the  valuable,  the  invaluable  theo- 
logical treatises  to  be  found  in  the  Latin 


QUALIFICATIONS  FOR  THE  MINISTRY. 


407 


ivorks  of  foreign  divines  who  have  flourish- 
ed since  the  Reformation  ;  and  that  these 
are  only  some  of  its  advantages — who 
does  not  feel  the  great  importance  of 
linguistic  studies  for  the  future  expounder 
of  the  word  of  God  ? 

The  Bible  abounds  with  prophecies  rela- 
tive to  the  monarchies  of  the  ancient  world, 
and  to  the  church  of  God.  These  prophe- 
cies were  recorded,  of  course,  that,  when 
they  came  to  pass,  we  might  believe. 
Many  of  them  have  come  to  pass  ;  and  the 
question  arises,  shall  their  fulfilment  be 
known  ?  Shall  this  part  of  the  temple  of 
truth  be  shut  up  and  u.seless ;  or  shall  it 
be  opened,  admired,  and  worshipped  in  ? 
Here  is  an  important  branch  of  evidence 
for  the  truth  of  divine  revelation  ;  shall  it 
lie  waste  and  useless  ?  shall  God  have 
spoken  in  vain  ?  or  shall  his  voice  be  heard  ? 
But  if  the  man  of  God  is  to  hear  it,  he  must 
know  something  of  ancient  and  modern 
history,  that,  by  comparing  the  prophecy 
with  the  event,  he  may  perceive  its  com- 
pletion. 

The  church  of  God  also  has  a  history  of 
its  own.  That  part  of  its  history  recorded 
in  the  Bible  is  written  for  our  instruction. 
But  the  record  of  its  history  did  not  end 
with  what  is  there  written  ;  it  has  been  con- 
tinually carried  on  in  laws  and  monuments, 
medals  and  inscriptions,  memorials  and  do- 
cuments of  all  kinds  ;  and  is  replete  with 
interest  and  instruction  down  to  the  present 
moment.  Shall  the  whole  exist  in  vain  ? 
Shall  the  past  heresies  and  errors  of  the 
church  afford  no  warning  ?  shall  its  sins 
and  apostacies  excite  no  penitence  ?  its  di- 
vine preservation  in  the  flames  of  persecu- 
tion, no  gratitude  ?  its  gradual  corruption, 
no  illustration  of  the  New  Testament  pro- 
phecies  concerning  "  the  man  of  sin  ?" 
Shall  its  reformation  excite  no  sense  of  ob- 
ligation ?  nor  the  divine  interpositions  for 
its  deliverances,  its  purification  and  enlarge- 
ment, no  trust  and  zeal  for  the  future  ?  But 
all  this — if  it  is  to  be  turned  to  a  profitable 
account — supposes  a  knowledge  of  ecclesi- 
astical history. 

To  say  that  natural  science  may  be  made 
highly  subservient  to  Christian  theology,  is 
only  to  say,  in  other  words,  that  the  God  of 
nature  is  also  the  God  of  grace.  Nature, 
with  all  her  myriad  voices,  is  ever  lecturing 
on  the  existence,  the  providence,  and  the 
agency  of  God.  All  that  has  ever  been 
written  on  the  subject,  from  the  writings 


of  Aristotle  to  the  Bridgevvater  Treatises, 
is  only  a  comment  on  the  sublime  address 
of  the  Deity  himself,  in  the  concluding 
portion  of  the  book  of  Job.  We  believe, 
indeed,  that  all  nature  and  providence  are 
in  strict  analogy  to  religion — that  all  the 
works  and  ways  of  God  are  his  own  ex- 
position of  his  word.  What  an  import- 
ant use  has  Butler  made  of  this  idea  in 
his  well-known  Analogy  !  And  we  believe 
that  hereafter  it  will  be  seen,  that  the 
universe  was  only  a  vast  temple  with  the 
cross  standing  in  the  centre,  and  that  to  tliat 
centre  every  object  and  event  was  related 
and  subordinated  ;  that  it  never  moved,  but 
all  things  fell  into  its  train  ;  never  stood, 
but  they  all  bowed  down  before  it ;  never 
spoke,  but  they  all  echoed  its  voice  ;  and 
that  the  sight,  when  beheld  in  the  light 
of  eternity,  will  fill  all  heaven  with  ado- 
ration. But  we  would  have  the  preacher 
of  the  cross  to  see  something  of  it  now  ; 
and  hence  we  would  have  him  to  be  so 
far  acquainted  with  the  constitution  and 
course  of  nature  as  to  feel  the  eminence 
on  which  he  stands,  and  to  be  able,  as  he 
looks  down  from  that  eminence,  to  point 
out,  with  holy  triumph,  how  all  things 
are  doing  homage  to  the  gospel  now. 


VIII.— QUALIFICATIONS  FOR  THE 
MINISTRY. 

BY  THE  REV.  W.  B.  COLLYER,  D.  D. 

It  will  by  no  means  follow  that  every 
man,  however  distinguished  for  piety,  is 
fitted  for  the  work  of  the  ministry.  Ta- 
lents of  a  peculiar  description  are  essen- 
tial to  its  proper  and  successful  discharge. 
And  we  are  prepared  to  carry  the  sen- 
timent still  further,  by  maintaining,  that 
even  learning  and  intellectual  endowments, 
when  combined  with  undoubted  piety,  are 
not  sufficient.  There  must  be  superadded 
an  aptitude  to  teach,  demanded  for  the 
ministry  by  the  apostle  himself;  ability, 
arising  as  well  from  facility  of  commu- 
nication, and  the  power  of  instruction,  as 
from  the  extent  of  original  capacity  and 
the  acquisitions  of  assiduous  cultivation.  It 
is  quite  evident,  that  talents  thus  appropri- 
ated to  this  arduous  and  responsible  office, , 
must  come  from  Him,  whose  infinity  ira- . 
presses  upon  all  his  works  an  unbounded 
variety,  and  no  less  upon  the  physical,  in- 


408 


ESSAYS  ON  THEOLOGICAL   STUDY. 


tellectual,  moral,  and  spiritual  constitu- 
tion of  man.  And  in  seriously  examin- 
ing that  which  is  supposed  to  be  a  call 
to  the  work  of  the  ministry,  both  on  the 
part  of  the  individuals  themselves,  and  of 
those  who  encourage  them  to  undertake  so 
awful  an  engagement,  it  would  be  well  to 
ascertain  these  concurrent  circumstances  : 
since  the  designation  is  to  be  gathered,  not 
from  any  isolated  consideration,  but  from 
the  harmony  and  agreement  of  imparted 
powers,  of  sincere  motives,  and  of  genu- 
ine piety,  with  what  are  collaterally  re- 
garded as  providential  indications.  Whom 
God  appoints  to  any  work  he  duly  qualifies 
for  it. 

It  is  desirable  that  those  who  are  distin- 
guished by  superior  natural  talents,  and  a 
corresponding  aptitude  of  imparting  their 
intelligence  to  others,  should  have  an  op- 
portunity of  self-cultivation,  before  they 
undertake  the  important  office  of  preach- 
ing :  that  at  least  they  themselves  should 
not  sink  below  the  level  of  general  infor- 
mation, in  a  day  of  diffijsive  knowledge 
like  the  present,  when  their  assumed  sta- 
tion is  one  of  conspicuous  elevation.  Even 
Apollos,  eloquent  and  devoted  to  God,  I'e- 
quired  to  be  taught  more  perfectly  the 
truths  which  he  was  anxious  to  communi- 
cate ;  and  sat  cheerfully  at  the  feet  of  those 
who  were  both  willing  and  able  to  instruct 
him. 

We  are  quite  ready  to  grant,  that  many 
eminent  and  useful  men,  under  the  influ- 
ence of  genuine  piety  and  natural  ability, 
have  been  as  distinguished  as  successful  in 
the  ministry  ;  and  we  concede  that  there  is 
no  comparison  between  such  original  en- 
dowments and  the  mere  acquisitions  of  hu- 
man literature — but  they  who  would  infer 
thence  the  inutility  of  learning,  will  do  well 
to  consider,  that  for  the  knowledge  so  uni- 
versally distributed,  mankind  are  indebted 
to  the  means  decried  ;  and  that  without 
these,  the  scriptures  themselves,  inaccessi- 
ble in  their  original  tongues,  had  been  a 
fountain  sealed. 

If  it  be  not  only  desirable,  but  necessary, 
that  the  intellectual  qualifications  for  the 
ministry  should  do  more  than  merely  keep 
pace  with  the  prevailing  march  of  intellect 
— means  must  be  furnished  to  this  end — 
and  the  means  thus  providentially  supplied, 
must  be  conscientiously  and  diligently  em- 
ployed. Never  was  miracle  wrought  for 
the  mere  sake  of  miracle.     Even  in  an  age 


when  they  were  given  expressly  as  de- 
monstrations of  the  reality  of  the  truths  as- 
serted, they  were  associated  with  some 
commanding  occasion,  some  self-evident 
utility.  Tongues  were  for  a  sign — but  it 
was  that  every  one  might  hear  them  de- 
clare, in  his  own  language,  the  tidings  of 
salvation.  Demoniacs  were  to  be  xlispos- 
sessed — the  sick  were  to  be  healed — the 
deaf  were  to  hear — the  blind  were  to  see — 
the  lame  were  to  walk — the  dead  were  to 
be  raised — to  bind  the  breaking  heart  of  a 
father — to  rekindle  for  the  widowed  mother 
the  coal  which  was  quenched — to  restore 
to  the  affectionate  family  at  Bethany  its 
ornament  and  support.  If  bread  was  mul- 
tiplied, it  was  to  feed  the  hungry  ;  if  water 
was  turned  into  wine,  it  was  to  do  especial 
honor  to  an  institution  originated  even  in 
Paradise,  and  by  the  Creator  himself. 
Every  instance  of  miraculous  operation 
contemplated  some  signal  benefit  to  man, 
locally  and  at  the  time,  as  well  as  ab- 
stractedly in  its  inevitable  demonstration 
of  supernatural  agency ;  and  it  would 
seem  obtained  then,  and  then  only,  when 
ordinary  resources  failed,  and  when  no 
other  means  of  supply  or  relief  presented 
themselves.  It  was  necessary  that  the  Is- 
raelites should  be  miraculously  supported 
during  their  march  through  the  desert  from 
Egypt  to  Canaan,  but  the  miracle  termi- 
nated with  its  necessity.  "And  the  manna 
ceased  on  the  morrow  after  they  had  eaten 
the  old  corn  of  the  land  ;  neither  had  the 
children  of  Israel  manna  any  more  ;  but 
they  did  eat  of  the  fruit  of  the  land  of  Ca- 
naan that  year."  Even  in  conjunction 
with  miraculous  communications,  the  or- 
dinary means  furnished  by  Providence 
were  diligently  employed — and  the  institu- 
tion and  superintendence  of  the  sons  of  the 
prophets,  from  Samuel  upward,  present  us 
with  the  edifying  spectacle  and  example  of 
those  who  were  selected  for  religious  ser- 
vices, waiting  their  individual  appointment 
in  the  exercise  of  diligent  and  prayerful 
preparation.  Timothy,  the  highly,  the 
spiritually  endowed,  after  the  undoubted  be- 
stowment  of  more  than  oixlinary  gifts,  was 
expected  to  avail  himself  of  these  natural 
and  providential  means.  "  Till  I  come, 
give  attendance  to  reading,  to  exhortation, 
to  doctrine.  Neglect  not  ihe  gift  that  is  in 
thee,  which  was  given  thee  by  prophecy, 
with  the  laying  on  of  the  hands  of  the  pres- 
bytery.    Meditate  upon  these  things ;  give 


ON  MINISTERIAL  STUDY. 


409 


thyself  wholly  to  them,  that  thy  profiting 
may  appear  to  all.  Take  heed  unto  thy- 
self, and  unto  the  doctrine ;  continue  in 
them  ;  for  in  doing  this,  thou  shalt  both 
save  thyself  and  them  that  hear  thee." 


IX.— ACQUISITION  OF  KNOWLEDGE  TO 
BEAR  ON  THE  MINISTRY. 

BY    THE    REV,    J.    G.    PIKE. 

Let  all  your  efforts  in  the  acquisition  of 
knowledge  have  a  reference  to  the  minis- 
try. Universal  knowledge  no  one  can  ac- 
quire. It  is,  therefore,  real  wisdom  to  pur- 
sue knowledge  in  those  branches  which 
will  tend  to  most  practical  utility  in  the 
situations  we  occupy.  Be  not  very  intent 
on  those  branches  of  learning  that  have  lit- 
tle reference  to  your  great  work,  but  follow 
those  which  will  promote  your  usefulness. 
Especially,  never  neglect  the  duties  of  the 
ministry  to  acquire  comparatively  useless 
learning.  Skidy  not  for  gratification,  but 
for  the  glory  of  Christ  and  the  salvation  of 
men.  On  this  subject,  Doddridge,  in  a  let- 
ter to  a  friend,  remarked,  "  Let  us  remem- 
ber, that  we  are  to  place  our  point  of  life, 
not  in  an  attempt  to  know  or  to  do  every 
thing,  which  would  certainly  be  as  unsuc- 
cessful as  extravagant ;  but  in  a  care  to  do 
that  well,  which  providence  has  assigned 
us  in  our  peculiar  sphere.  As  I  am  a  min- 
ister, I  could  not  answer  it  to  God  or  to  my 
own  conscience,  if  I  were  to  spend  a  great 
deal  of  time  in  studying  the  depths  of  the 
law,  or  in  the  more  entertaining,  though 
less  useful  pursuit  of  a  nice  criticism  of 
classical  writers.  I  would  not  entirely  be 
a  stranger  to  these  things,  and  there  are 
twenty  others  I  would  just  look  into,  al- 
though each  of  them  alone,  or  indeed  aiij^ 
single  branch  of  either,  might  be  the  em- 
ployment of  a  much  longer  life  than  I  can 
imagine  Providence  has  assigned  to  me — 
and  should  I  suffer  my  few  sheep  in  the 
wilderness  to  go  astray,  in  an  ignorance ■i' 
of  their  Bible,  and  in  a  stupid  neglect  of 
their  eternal  salvation,  while  I  was  too  busy 
to  reclaim  them,  God  would  call  it  but  a 
laborious  idleness  ;  and  I  must  give  up  my 
account  with  shame  and  confusion."  A 
modern  writer,  who  ranks  high  in  the  es- 
tablished church,  remarks,  "  Believe  it,  the 
pride  of  human  knowledge  indisposes  more 
to  the  humbling  truths  and  precepts  of  the 
52 


Christian  ministry,  than  almost  any  other 
passion.  The  soul  is  barren,  the  heart  is 
filled  with  vanity,  the  habits  are  worldly. 
A  literary  spirit  in  a  minister  of  Christ,  is 
direct  rebellion  against  the  first  claims  of 
his  high  office.  The  spirit  of  the  servant 
of  God  is  not  literature,  but  piety  ;  not 
vanity  and  conceit,  but  lowliness  of  heart ; 
not  idle  curiosity,  but  sound  and  solid 
knowledge  ;  not  philosophy,  but  the  Bible  ; 
not  the  pursuit  of  natural  discoveries,  but 
the  care  of  souls,  the  glory  of  Christ,  the 
progress  of  the  gospel ;  not  science,  but  sal- 
vation." 


X.— ON  MINISTERIAL  STUDY. 

BY    THE    REV.    JOHN    NEWTON. 

But  what,  and  how  are  ministers  to  study  ? 
The  answer  to  this  question  depends  upon 
another.  What  is  the  chief  object  of  their 
studies  ?  It  is  to  make  them  not  merely 
scholars,  but  ministers  thoroughly  furnish- 
ed for  their  office.  The  particulars  I  aim 
at  in  placing  them  with  my  tutor,  are  such 
as  follow  : — 

1.  An  orderly,  connected,  and  compre- 
hensive knowledge  of  the  common-places 
and  topics  of  divinity,  considered  as  a 
whole  ;  a  system  of  truth,  of  which  the 
holy  scripture  is  the  sole  fountain,  treasury, 
and  standard. 

2.  A  competent  acquaintance  with  sa- 
cred literature ;  by  which,  I  mean»such 
writingS,.-ancient  and  modern,  as  are  help- 
ful to  explain  or  elucidate  difficulties  in 
scripture,  arising  from  phraseology,  from 
allusions  to  customs  and  events  not  general- 
ly  known,  and  from  similar  causes,  and 
vvhich,  therefore,  cannot  be  well  understood 
i-*i^ithout  such  assistance. 

3.  Such  a  general  knowledge  of  philoso- 
phy, history,  and  other  branches  of  polite 
literature,  as  may  increase  the  stock  of  their 
ideas,  afford  them  just  conceptions  of  the 
^™tt^f  things  around  them,  furnish  them 
ivltn^^a  fund  for  variety,  enlargement,  and 
illustration,  that  they  may  be  able  to  enli- 
ven and  diversify  their  discourses,  which, 
without  such  a  fund,  will  be  soon  apt  to 
run  in  a  beaten  track,  and  to  contain  little 
more  than  a  repetition  of  the  same  leading 
thoughts,  without  originality  or  spirit. 

4.  An  ability  to  methodize,  combine, 
distinguish,  and  distribute  the  ideas  thus 


410 


ESSAYS  ON  THEOLOGICAL  STUDY. 


collected  by  study,  so  as  readily  to  know 
what  is  properly  adapted  to  the  several 
subjects  to  be  treated  of,  and  to  the  several 
parts  of  the  same  subject.  When  the  pupils 
are  thus  far  acconnplished,  then  I  shall 
hope, 

5.  That  they  will,  in  good  time,  be  able 
to  preach  extempore.     I  do  not  mean  with- 
out forethought  or  plan,  but  without  a  book, 
and  without  the  excessive  labor  of  commit- 
ting their   discourses   to    memory.      This 
ability  of  speaking  to  an  auditory  in  a  per- 
tinent and  collected  manner,  with  freedom 
and  decorum,  with  fidelity  and  tenderness, 
looking   at   them,   instead  of  looking  at  a 
paper,  gives  a  preacher  a  considerable  ad- 
vantage, and  has  a  peculiar  tendency  to 
command   and    engage  the   attention.      It 
likewise  saves  much  time,  which  might  be 
usefully  employed  in   visiting  his  people. 
It  is  undoubtedly  a  gift  of  God  ;  but,  like 
many  other  gifts,  is  to  be  sought  not  only 
by  prayer,  but  in  the  use  of  means.     The 
first  essays  will   ordinarily  be  weak  and 
imperfect,  but  the  facility  increases,  till  at 
length  a  habit  is  formed  by  diligence   and 
perseverance.     I  should  not  think  my  acad- 
emy complete,  unless   my  tutor  was  atten- 
tive to  form  his  pupils  to  the  character  of 
public  speakers.     General  rules  admit  of 
exceptions. — I  have  myself  known  persons, 
who,  with  plain  sense,  true  humility,  and  a 
spirit  devoted  to  the  Lord,  and  dependent 
upon  him,  have,  with  little  or  no  assistance 
from  men,  proved  solid,  exemplary,  and  use- 
ful ministers.     Such  instances  convince  me 
that,  however  expedient  learning  may  be, 
it  is  not  indispensably  necessary  for  a  min- 
ister, especially  for  one  who  is  to  labor  in  a 
retired  situation,  and  amongst  plain,  unlet- 
tered hearers.     I  would  not,  therefore,  pre- 
clude my  tutor  from  all  opportunity  of  be- 
ing useful   to   persons  of  this  description, 
who  would  be  glad  of  such  helps  from  him 
as  .'they    might   receive    in    their   mother 
tongue,  when  the  time  of  life,  or  particular 
circumstances,  might  render  the   study  of 
languages  and  science  inconvenient.     And 
in  general,  as  the  capacities,  dispositions, 
and  prospects  of  a  number  of  pupils  would, 
of  course,  be  different,  I  should  leave  it  to 
his  discretion,  to  conduct  them  to  the  same 
grand  ends  of  service,  by  such  difference  of 
method  as  he  should  judge  most  suitable 
to  each  ;  so  as  not  to  discourage  or  overbur- 
den the  truly  deserving,  nor  to  permit,  if  it 
can  be  prevented,  the  more  studious  and 


successful,  to  set  too  high  a  value  upon 
their  superior  accomplishments.  For  after 
all,  it  must  be  owned,  and  ought  to  be  re- 
membered, that  grace  and  divine  wisdom 
are  of  unspeakably  greater  importance 
than  scholastic  attainments  without  them. 
We  are  sure,  that  though  a  man  had  the 
knowledge  of  all  mysteries,  the  gifts  of 
tongues  and  miracles,  and  the  powers  of  an 
angel,  if  he  has  not  likewise  humility,  spi- 
rituality, and  love,  he  is,  in  the  sight  of 
God,  but  as  sounding  brass,  or  a  noisy 
cymbal.  He  may  answer  the  purpose  of 
a  church  bell,  to  call  a  congregation  to- 
gether, but  has  little  prospect  of  doing  them 
good  when  they  are  assembled. 


XL— IN  THE  CALL  TO  THE  MINISTRY.    ' 

BY  THE  REV.  ADAM  CLARKE,  LL.  D. 

It  is  the  prerogative  of  God,  both  to  call 
and  qualify  a  man  to  be  a  successful 
preacher  of  his  word.  All  men  are  not 
thus  called.  Among  the  millions  profess- 
ing Christianity,  very  few  are  employed  in 
the  work  of  the  ministry  in  the  ordinary 
course  of  providence  ;  and  still  fewer  by 
especial  call.  A  regular  established  min- 
istry of  pure  Christianity,  in  any  country, 
is  an  ineffable  blessing ;  for  by  it  the  form 
at  least  of  true  religion  will  be  preserved. 
Such  a  ministry  God  furnishes  in  the  regu- 
lar order  of  his  providence ;  and  its  fruits 
are  his  ordinary  work.  But  there  is  a 
power  as  well  as  form  of  godliness — a  soul, 
as  well  as  a  body  of  religion  ;  and,  to  pro- 
duce this  is  God's  extraordinary  work  ;  and 
to  produce  it,  he  not  only  communicates 
extraordinary  influence,  but  employs  extra- 
ordinary means.  In  this  work  God  often 
"  chooses  the  foolish  things  of  the  world  to 
confound  the  wise ;  and  the  weak  things 
of  the  world,  to  confound  the  things  that 
are  mighty  ;  and  the  base  things  of  the 
world  and  things  that  are  despised,  and 
the  things  that  are  not,  hath  he  chosen,  to 
bring  to  naught  the  things  that  are,  that  no 
flesh  might  glory  in  his  presence."  That 
there  are  such  dispensations  in  providence 
and  grace,  the  wliole  history  of  the  church 
proves  ;  and  every  revival  of  religion  is  the 
proof  of  the  dispensation  of  an  extraordi- 
nary influence ;  for  in  such  outpourings 
of  God's  Spirit,  we  ever  find  extraordinary 
means    and    instruments   used.     You   are 


ON  THE  CALL  TO  THE  MINISTRY. 


411 


either  among  these  ordinary  or  extraordi- 
nary messengers  ;  and  you  have  either  an 
ordinary  or  extraordinary  call.  But  as 
you  belong  not,  as  a  Christian  minister,  to 
any  established  form  of  religion  in  the 
land,  you  are  an  extraordinary  messenger, 
or  no  minister  at  all ;  and  you  have  either 
an  extraordinary  call,  or  you  have  no  call 
whatever.  It  is  a  matter  of  the  utmost 
consequence  to  be  thoroughly  satisfied  on 
this  point.  No  man  should  engage  in  the 
work  in  which  you  are  engaged,  unless  he 
verily  feel  that  he  is  inwardly  moved  by 
the  Holy  Ghost  to  take  upon  him  this  office. 
He  must  not  presume  that  he  is  thus  moved 
because  he  has  been  educated  for  the  min- 
istry ;  in  cases  of  this  kind,  man  may  pro- 
pose but  God  must  dispose.  He  may,  in- 
deed, be  a  minister,  in  the  ordinary  course 
of  God's  providence,  as  has  been  already 
stated ;  and  God  may  choose  one  thus 
educated  to  be  an  extraordinary  messenger, 
to  revive  his  work  in  the  earth.  Thus 
was  your  founder  chosen,  qualified,  and 
sent  forth.  But  what  could  his  single  arm 
effect  ?  God,  therefore,  gave  him,  as  help- 
ers, men  called  and  qualified  by  himself, 
to  do  that  extraordinary  work,  so  beneficial, 
not  only  to  Great  Britain,  but  also  to  a 
great  part  of  the  civilized  world,  and  even 
to  heathen  countries.  These  men  all  tes- 
tified, that  they  had  an  extraordinary  call 
to  do  an  extraordinary  work,  by  extraordi- 
nary assistance.  The  immense  multitudes 
of  souls,  converted  from  darkness  to  light, 
and  from  the  power  of  Satan  to  God  ;  the 
general  diffusion  of  scriptural  Christianity 
throughout  the  land,  producing  love  to  God 
and  man,  due  submission  to  all  lawful 
authority,  and  the  most  cordial  respect  to 
every  moral  precept ;  were  the  proofs  that 
they  had  not  mistaken  their  call,  and  that 
God  had  not  withheld  his  extraordinary 
influence.  Persuaded  that  they  had  an 
extraordinary  call  to  convert  transgres- 
sors, to  lead  them  to  Christ  Jesus,  that  they 
might  be  justified  by  faith  in  his  blood,  and 
afterwards  to  build  them  up  on  their  most 
holy  faith,  they  constantly  depended  on 
God,  sought  and  expected  from  him  extra- 
ordinary assistance,  and  thus  lived  in  the 
constant  exercise  of  the  spirit  of  faith, 
piety,  and  prayer.  You  will  copy  their 
example,  and  be  owned  of  God  as  they 
were  owned,  if  you  walk  by  the  same  rule 
and  mind  the  same  thing.  I  hold  this  to 
be  a  matter  of  prime  importance  ;  for  long 


experience  has  shown  me,  that  he  among 
us  who  is  not  convinced  that  he  has  an  ex- 
traordinary call  to  the  ministry,  will  never 
seek  for  extraordinary  help,  will  sink  under 
discouragement  and  persecutions ;  and,  con- 
sequently, far  from  being  a  light  of  the 
world,  will  be  as  salt  without  savor,  and 
in  our  connection,  a  slothful,  if  not  a  wicked 
servant,  who  should  be  cast  out  of  the 
sacred  fold,  as  an  encumberer  of  the  in- 
heritance of  the  Lord. 


XII.— ON  THE  CALL  TO  THE  MINISTRY. 


BY  THE  REV.  JOHN  EADES. 


The  nature  of,  or  what  is  meant  by  this 
call,  wherein  it  consists,  and  by  what  it 
may  be  known  and  distinguished,  to  the 
comfort  of  its  partaker,  and  the  satisfaction 
of  any  church  of  Christ.  This  will  appear 
by  attending  to  the  following  proposition. 
That  all  those  who  are  inwardly  called  of 
God  to  the  sacred  office,  as  well  as  quali- 
fied, according  to  the  rules  laid  down  in  the 
divine  word,  have  laid  to  heart  the  spiritual 
necessities  of  their  fellow-creatures;  are 
willing,  ready,  and  desirous,  like  their 
blessed  Lord,  to  undertake  the  work ;  not 
from  any  selfish  or  worldly  motive,  but 
from  a  principle  of  glorifying  God,  in  the 
conversion,  edification,  and  salvation  of 
precious  and  immortal  souls.  This  may 
briefly  be  summed  up  and  comprehended 
in  two  words,  the  disposition  and  the  prin- 
ciple. 

L  The  disposition.  This  is  Christ-like  ; 
he  laid  to  heart  the  spiritual  necessities  of 
his  hearers.  The  disposition  of  soul  which 
our  Lord  Jesus  Christ  discovered  in  the 
days  of  his  flesh  towards  poor  sinners,  must, 
in  a  greater  or  less  degree,  be  found  in  all 
those  who  are  inwardly  called  of  God  to 
the  sacred  office.  "  When  he  saw  the 
multitudes,  he  was  moved  with  compassion 
on  them,  because  they  fainted,  and  were 
scattered  abroad,  as  sheep  having  no  shep- 
herd," Matt.  ix.  36.  "  He  had  compassion 
on  the  ignorant,  and  on  them  that  were  out 
of  the  way,"  Heb.  v.  2.  As  God-man, 
every  spiritual,  divine,  holy,  and  heavenly 
temper  and  disposition,  is  found  in  him, 
in  the  highest  degree ;  as  such,  he  must 
infinitely  excel  all  human  and  angelic 
beings  in  every  perfection  :  but  if  we 
search  the  whole  scriptures  we  shall  find 


412 


ESSAYS  ON  THEOLOGICAL  STUDY. 


no  disposition  of  soul  more  conspicuous 
than  his  compassion.  It  is  not  intended 
here  to  wander  from  the  subject  ;  but 
would  we  know  the  original  moving  cause 
of  all  spiritual  and  eternal  blessings,  would 
we  inquire  the  reason  why  he  undertook 
and  executed  the  wonderful  and  all-im- 
portant plan  of  our  redemption  and  salva- 
tion ;  why  he  continues  at  the  right  hand 
of  the  majesty  in  the  heavens,  carrying  on 
the  same  glorious  design  ;  and  why  he  will 
continue  till  the  whole  of  his  redeemed  are 
with  him  where  he  is,  to  behold  and  enjoy 
his  glory  ?  It  is  answered  in  one  word, 
compassion ;  and  it  was  the  same  compas- 
sion which  moved  his  heart,  which  made 
his  bowels  yearn  over  the  fainting  multi- 
tude, who  "  were  scattered  abroad  as  sheep 
having  no  shepherd,"  Matt.  ix.  36,  Mark 
vi.  34,  and  were  in  destitute,  forlorn,  mel- 
ancholy circumstances ;  but  the  famine 
among  them  was  not  more  of  bread  and  of 
water  than  of  hearing  the  word  ;  they  were 
in  danger  every  moment  of  becoming  a 
prey  to  the  roaring  lion,  who  goeth  "  about, 
seeking  whom  he  may  devour,"  1  Pet.  v. 
8.  It  was  this  which  occasioned  his  affect- 
ing speech  to  his  disciples,  "  The  harvest 
truly  is  plenteous,  but  the  laborers  are 
few.  Pray  ye  therefore  the  Lord  of  the 
harvest,  that  he  will  send  forth  laborers 
into  his  harvest,"  Matt.  ix.  37,  38 ;  Luke 
X.  2.  There  was  a  blessed  prospect  of 
precious  souls  being  ripened  and  prepared 
for  glory,  but  laborers  were  few ;  few  that 
loved  the  work,  and  were  willing,  like  the 
apostle,  2  Cor.  xii.  15,  to  "  spend  and  be 
spent  for  Christ  and  souls  ;"  for  this  reason 
they  must  pray.  "  Pray  ye  therefore  the 
Lord  of  the  harvest,  that  he  will  send  forth 
laborers  into  his  harvest;"  as  though  he 
had  said,  finding  things  in  such  melan- 
choly circumstances,  the  misery  of  mankind 
around  so  great,  and  yet  beholding  such  a 
prospect,  Go  to  my  heavenly  Father,  "  his 
tender  mercies  are  over  all  his  works,"  but 
especially  over  his  church  ;  go  and  tell 
him  the  case ;  tell  him  how  it  stands,  that 
precious  souls  are  flocking  to  hear  the 
word,  that  they  are  all  attention,  that  it 
.seems  as  though  they  longed  to  know  the 
things  concerning  their  peace ;  but  they 
want  teachers,  they  want  instruction,  they 
want  the  gospel ;  tell  him,  that  he  is  "  the 
Lord  of  the  harvest ;"  the  harvest  is  his ;  it 
is  he  who  sends  forth  laborers ;  and  he 
expects  that  you  should  ask,  he  commands 


you  to  inquire  for  all  those  things  which 
are  needful  for  yourselves  or  your  hearers  ; 
make  this  your  plea,  O  thou  Father  of  mer- 
cies, thou  art  the  Lord  of  the  harvest,  how 
shall  the  harvest  be  gathered  in  ?  how  wilt 
thou  get  glory  to  thy  most  adorable  name  ? 
"  The  Lord,  the  Lord  God,  merciful  and 
gracious,  long-suffering,  and  abundant  in 
goodness  and  truth,"  Exod.  xxxiv.  6,  with- 
out the  use  of  those  means,  and  the  admin- 
istration of  those  ordinances,  which  thou 
thyself,  in  thine  own  infinite  wisdom,  love, 
and  goodness,  hast  been  pleased  to  appoint, 
and  most  graciously  promised  to  bless,  for 
the  glorious  purposes  which  thou  hast  de- 
signed ?  Hence  it  appears,  that  our  Lord 
Jesus  Christ  was  deeply  affected  with  the 
ruin  and  misery  of  fallen  man;  like  the 
good  Samaritan,  he  laid  their  case  to  heart, 
and  this  influenced  all  his  actions  towards 
them  ;  the  same  should  be  the  case  with  all 
his  followers,  but  especially  his  ministers : 
this  should  appear,  by  their  being  willing, 
ready,  and  desirous  to  engage  in  the  work. 
The  call  of  Christ  to  his  office,  as  mediator 
in  general,  and  as  the  chief  shepherd  and 
bishop  of  souls  in  particular,  affords  a  per- 
fect rule  for  all  his  ministers  in  this  respect; 
when  his  heavenly  Father,  and  the  holy 
and  eternal  Spirit,  in  the  counsels  of  peace, 
proposed  the  grand  and  glorious  question,  on 
which  all  our  salvation  depended,  whether 
he  would  give  "  his  soul  an  offering  for 
sin,"  Isa.  liii.  10,  his  answer  was,  "  Lo !  I 
come  to  do  thy  will,  O  God,"  Heb.  x.  7. 
He  was  not  only  able,  but  willing,  ready, 
and  desirous  to  engage  in  the  work  ;  "  I 
delight,"  says  the  altogether  lovely,  "  to  do 
thy  will,  O  my  God ;  yea ;  thy  law  is 
within  my  heart,  in  the  midst  of  my  bowels; 
I  have  preached  righteousness,  in  the  great 
congregation  :  lo,  I  have  not  refrained  my 
lips,  O  Lord,  thou  knowest,"  Psalm  xl.  8, 
9.  It  is  true,  some  of  the  best  of  men 
under  the  Old  and  New  Testament,  through 
mistrust  or  unbelief,  have  been  greatly 
harassed  and  perplexed  with  doubts  and 
fears,  as  well  as  backward  and  reluctant 
on  the  one  hand,  or,  from  a  sense  of  the 
greatness  of  the  work  on  the  other,  have 
been  as  it  were  overwhelmed  in  the  view 
and  prospect  of  it.  Hence  we  hear  the 
very  man,  who  was  meek  above  all  the 
men  upon  the  earth,  we  hear  even  a  Moses 
complaining,  "  O  my  Lord,  I  am  not  elo- 
quent;  but  I  am  slow  of  speech,  and  of  a 
slow  tongue ;    send,  I   pray   thee,  by  the 


ON  THE  CALL  TO  THE  MINISTRY. 


413 


hand  of  him  whom  thou  wilt  send,"  Exod. 
iv.  10,  13.  Here  we  find  the  Lord's  anger 
was  kindled  against  his  servant  Moses  ; 
from  which  it  is  manifest,  that  there  must 
be  something  sinful  in  the  objections  he 
made  time  after  time,  amidst  the  repeated 
proofs  that  God  had  given  of  his  power, 
presence,  and  faithfulness,  which  appear 
to  have  arisen  from  unbelief,  distrust,  and 
the  fear  of  man.  Again,  we  hear  of  .Jere- 
miah's crying  out,  "  Ah,  Lord,  I  cannot 
speak,  for  I  am  a  child,"  Jer.  i.  6.  And 
even  the  man  who  "  was  caught  up  into 
paradise,"  "  to  the  third  heaven,"  2  Cor. 
xii.  2,  4,  has  put  the  humbling,  creature- 
debasing,  God-exalting,  weighty  and  im- 
portant question,  "  Who  is  sufficient  for 
these  things  ?"  And  it  is  a  great  mercy 
to  be  truly  sensible  of  our  own  insufficien- 
cy ;  without  this  conviction,  we  shall  never 
depend  as  we  ought  upon  the  all-sufficiency 
of  the  great  and  glorious  head  of  the  church, 
the  chief  Shepherd  and  bishop  of  souls. 
Notwithstanding  what  we  have  said  here, 
those  who  know  themselves,  the  nature  of 
fallen  man,  the  spirituality  of  the  blessed 
gospel,  the  various  trials  and  afflictions 
which  every  faithful  minister  of  Jesus 
Christ  is  exposed  to,  both  from  within  and 
without,  will  not  so  much  wonder  at  the 
backwardness  and  aversion  which  arise 
in  the  mind,  contrary  to  the  call  and  will 
of  God  ;  but  in  proportion  to  the  conviction 
a  sincere  Christian  has  of  his  being  called 
of  God  to  the  work  and  office  of  the  gospel 
ministry,  all  this  reluctance,  from  whatever 
quarter  it  arises,  is  turned  sooner  or  later 
into  obedience,  willingness,  and  trust :  the 
gracious  promise  of  divine  assistance,  that 
accompanies  the  call  itself,  as  a  token  of 
the  good  pleasure  of  God,  is  an  immovea- 
ble basis  for  his  soul  to  rest  upon.  "Cer- 
tainly I  will  be  with  thee ;"  "  to  deliver 
thee,  saith  the  Lord,"  Exod.  iii.  12  ;  Jer. 
i.  8.  "  Lo,  I  am  with  you  alway,"  (says 
the  gracious  and  omnipresent  Redeemer,) 
"even  unto  the  end  of  the  world,"  Matt. 
xxviii.  20,  (but  this  promise  is  intended  to 
be  more  fully  opened,  when  we  come  to 
that  part  of  our  work  which  relates  to  the 
spirit  of  preaching.)  This  makes  the  soul, 
as  Isaiah,  when  his  lips  were  touched  vsrith 
a  live  coal  from  the  altar,  ready  and  de- 
sirous to  undertake  the  office,  to  walk,  to 
run  ;  or,  like  the  seraphim,  to  fly  on  his 
errands;  "Here  am  1,  Lord,  send  me," 
Isa.  vi.  6-8.     This  promise  bears  down  all 


opposition  before  it,  and  makes  a  person 
willing  to  "spend  and  be  spent"  in  the 
service  of  so  good,  so  great,  and  glori- 
ous a  master.  This  is  a  temper  of  mind 
required  in  all  that  are  called  to  the  office, 
"  not  by  constraint,"  says  the  apostle,  "  but 
willingly,"  1  Pet.  v.  2.  Our  duty  should 
be  our  delight,  our  work,  our  pleasure; 
the  interest,  the  honor,  and  glory  ofChrist, 
and  the  happiness  of  his  church,  "  the  joy 
and  rejoicing  of  our  hearts."  But  this 
leads  us  to  examine, 

IL  The  'principle  from  whence  this  dis- 
position of  mind,  this  inclination  and  affec- 
tion to  the  work,  must  spring,  before  a  man 
can  be  said  to  be  inwardly  called  and 
chosen  of  God  to  the  sacred  office  of  the 
gospel  ministry. 

1.  Not  from  any  selfish  or  worldly  mo- 
tive, "  Not  by  constraint,"  says  the  apostle, 
1  Pet.  v.  2  ;  neither  friends,  relations,  inter- 
est, nor  any  thing  whatever,  that  hath  any 
tendency  to  bias  the  mind,  should  have  the 
least  weight  or  influence  in  this  respect  ; 
see  1  Sam.  ii.  36.  "  Not  for  filthy  lucre^s 
sake,"  say  the  two  great  apostles,  1  Tim. 
iii.  3  ;  Titus  i.  7,  11  ;  1  Pet.  v.  2;  i.  e. 
any  worldly  profit  or  outward  advantage, 
that  may  arise  from  such  an  office  ;  not 
with  any  covetous  view,  called  "filthy  lu- 
cre," because  it  defileth  the  soul  who  is 
under  its  influence.  We  are  told,  in 
Mich.  iii.  11,  that  "the  false  prophets  di- 
vine  for  money  ;"  this  was  a  proof  that  they 
were  not  sent  of  God,  "  yet,"  says  the  pro- 
phet, "  will  they  lean  upon  the  Lord,  and 
say,  Is  not  the  Lord  among  us  ?"  We 
now  come  to  consider, 

2.  That  all  those  who  are  inwardly  call- 
ed to  the  work  engage  in  it  from  a  princi- 
ple of  glorifying  God,  in  the  conversion, 
edification,  and  salvation  of  precious  and 
immortal  souls. 

We  are  authorized  from  the  divine  word 
to  declare,  without  the  least  hesitation,  that 
whoever  is  qualified,  according  to  the  rules 
laid  down  in  the  holy  scriptures,  and  falls 
in  with  this  grand  design,  in  heart  and  life, 
is  a  true  minister  of  Jesus  Christ :  Christ 
himself  appeals  to  this,  both  for  the  reality 
and  divinity  of  his  message  and  mission. 
"  He  that  speaketh  of  himself  seeketh  his 
own  glory  ;  but  he  that  seeketh  his  glory 
that  sent  him,  the  same  is  true,"  John  vii, 
18.  Chri-st's  "  meat  was  to  do  the  will  of 
his  heavenly  Father,  and  to  finish  his 
work,"  John  iv.  34.     When  he  called  his 


414 


ESSAYS  ON  THEOLOGICAL  STUDY. 


difsciples,  the  language  he  made  use  of  was, 
"  Follow  me  ;"  and  so  in  effect  he  now  says 
to  all  those  whom  he  calls  to  the  work  of 
the  ministry,  "  Follow  me  ;"  not  only  as  a 
Christian,  "  let  the  same  mind  be  in  you, 
which  was  also  in  Christ  Jesus,"  Phil.  ii. 
5,  but  as  a  minister,  I  leave  you  a  perfect 
example,  to  aim  to  live  and  preach  as  I 
did. 


XIIL— REFLECTIONS  OF  A  CANDIDATE 
FOR  THE  MINISTERIAL  OFFICE. 

BY  THE  REV.  JOHN  BROWN,  OF  HADDINGTON. 

DosT  thou,  my  soul,  desire  the  office  of 
a  bishop  of  souls,  a  minister  of  Christ  ? 
Examine  with  deep  concern  thy  prepara- 
tion for  thy  call  to,  and  thy  end  in,  offering 
thyself  to  this  important  work. 

Am  I  a  real  Christian  ?  or  am  I  a  devil, 
a  dissembler  with  God  and  men,  an  enter- 
tainer of  sin — of  Satan,  in  my  heart  ?  Am 
I  circumcised  with  the  circumcision  of 
Christ,  having  my  corrupt  nature  renewed, 
old  things  passed  away,  and  all  things  be- 
come new  ?  Do  I  worship  God  in  the  spirit ; 
read,  meditate,  pray,  converse,  under  the 
influence  of  the  Holy  Ghost  ?  Do  I  cer- 
tainly know  what  Christ  is  to  me  ?  Do  I 
rejoice  in  what  he  is  in  himself,  and  what 
he  is  to,  and  hath  done  for  and  in  me  ? 
Have  I  no  confidence  in  the  flesh,  in  my 
righteousness,  my  learning,  my  address  ? 
Hath  the  Holy  Ghost  emptied  me  of  self  in 
every  form,  till  he  hath  made  me  poor  in 
spirit,  less  than  the  least  of  all  saints  in  my 
own  sight  ?  Hath  he,  with  a  strong  hand, 
instructed  me  to  count  all  things  but  loss, 
for  the  excellency  of  the  knowledge  of 
Christ  Jesus  as  my  Lord ;  and  to  count 
them  but  dung  to  win  him,  and  be  found  in 
him,  not  having  my  own  righteousness,  but 
the  righteousness  which  is  of  God  by  faith  1 
Do  I  earnestly  desire  to  know  him,  and  the 
power  of  his  resurrection,  and  the  fellow- 
ship of  his  sufferings ;  and  press  towards 
the  mark,  for  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus  ?  What  furniture 
of  gifts  hath  Christ  bestowed  on  me?  what 
aptness  to  teach  ?  what  knowledge  of  the 
mysteries  of  the  kingdom  ?  what  skill  to 
instruct  others,  bringing  out  of  my  treasure 
things  new  and  old  ?  what  ability  to  make 
the  deep  things  of  God  obvious  to  the  weak- 
er capacities  ?  what  proper  quickness  of 


conception  ?  what  proper  inclination  to 
study,  as  one  devoted  to  matters  of  infinite 
consequence  ?  what  peculiar  fitness  for  the^ 
pulpit,  qualifying  me  to  commend  myselfl 
to  every  man's  conscience,  preaching  not 
in  the  enticing  words  of  man's  wisdom,  but 
in  demonstration  of  the  Spirit,  and  withi 
power  ?  With  what  stock  of  self-expe- 
rienced te.xts,  and  principles  of  inspiration, 
am  I  entering  on  the  tremendous  office  1 
Of  what  truths,  relative  to  the  law  of  God 
and  its  threatenings  ;  relative  to  sin,  to  Sa- 
tan, and  to  divine  desertion  ;  hath  my  sad- 
dened  soul  felt  the  power,  tasting  the  worm- 
wood and  the  gall  ?  Of  what  declarations 
and  promises  of  grace  have  I  tasted,  and 
seen  that  God  is  good  ?  What  cords  of  in- 
finite love  have  caught  and  held  my  heart  ? 
What  oracles  of  heaven  have  I  found  and 
eaten  ;  and  they  have  been  to  me  the  joy 
and  the  rejoicing  of  my  heart  ?  Of  what 
truths,  what  texts,  could  I  now  say,  "  I  be- 
lieve, and  therefore  I  speak  ?"  what  I  have 
heard  with  the  Father,  what  I  have  seen, 
and  heard,  and  tasted,  and  handled  of  the 
word  of  life,  that  declare  I  unto  you. 

Suppose  my  connections  with  the  great, 
my  address  to  the  people,  should  ever  so 
easily  procure  a  license,  a  charge,  yet,  if  I 
run  unsent  of  Christ,  in  my  whole  ministra- 
tion I  must  act  the  part  of  a  thief,  a  robber, 
a  traitor  to  Christ,  and  murderer  of  souls, 
not  profiting  them  at  all  !  If,  without  his 
commission,  I  enter  the  office,  what  direc- 
tion, what  support,  what  comfort,  what  ac- 
ceptance, what  reward,  can  I  expect  in  and 
of  my  work  ?  Say  then,  my  conscience, 
as  thou  shalt  answer  at  the  judgment-seat 
of  God,  am  I  taking  this  honor  to  myself? 
or  am  I  called  of  God,  as  Aaron  was  ?  Is 
Christ  sending  me,  and  laying  a  necessity 
upon  me  to  preach  the  gospel  ?  While  he 
determines  me  to  follow  providence,  and 
take  no  irregular  step  towards  thrusting 
myself  into  the  office,  is  he  breathing  on 
my  soul,  and  causing  me  to  receive  the 
Holy  Ghost  1  Is  he  endowing  me  with  deep 
compassion  to  the  souls  of  men  ;  and  with 
a  deep  sense  of  my  own  unfitness,  and  ear- 
nest desire  to  be  sanctified  and  made  meet 
for  the  master's  use  ?  In  the  progress  of 
my  education,  am  I  going  bound  up  in  the 
spirit,  with  the  love  of  Christ  burning  in 
my  heart,  and  constraining  me ;  rendering 
me  cheerfully  willing  to  suffer  poverty, 
contempt,  and  hatred  of  all  men,  for  Christ's 
name's  sake ;  willing,  if  possible,  to  risk  my 


REFLECTIONS  OF  A  CANDIDATE,  &c. 


415 


own  salvation  in  winning  others  to  Christ? 
What  scriptures  have  directed  and  encour- 
aged me  to  this  work  ?  In  what  form  doth 
Jesus  seem  to  be  giving  me  my  commis- 
sion ?  Whether  "  to  open  the  eyes  of  the 
Gentiles,  and  to  turn  them  from  darkness 
to  light,  and  from  the  power  of  Satan  unto 
God  ;  that  they  may  receive  the  forgive- 
ness of  sins,  and  an  inheritance  among  them 
that  are  sanctified  ?"  or  to  "  go,  make  the 
heart  of  this  people  fat,  and  their  ears 
heavy,  and  shut  their  eyes?"  What 
promise  of  Christ's  presence  with,  and  as- 
sistance in,  my  work,  have  I  received  from 
above  ? 

What  is  mine  end  in    my   advances  to- 
wards this  work  ?     Dare  I  appeal   to   him 
that    searcheth    my    heart,  and  trieth  my 
reins — to    him    who   will    quickly    be  my 
judge,  that  I  seek  not  great  things  to  my- 
self; that  I  covet  no  man's  silver,  gold,  or 
apparel  ;  that  I  seek  not  theirs  but  them  ; 
that  neither  of  men  seek  I  glory  ;  that  I 
look  not  on   mine   own  things,  but  on  the 
things  of  Christ ;  that  I  seek  not  mine  own 
honor,  but  the  honor  of  him  that  sends  me  ? 
Have  I  considered  diligently  what  is  be- 
fore me  ;  or  am  I  running  blindfold  on  the 
tremendous  charge  ?   Have  I  considered  the 
nature  and  circumstances  of  the  ministerial 
work,  or  that  therein  I  am  to  be  an  ambas- 
sador for  Christ,  to  beseech  perishing  souls 
on  the  brink  of  hell,  to  be  reconciled  unto 
God  ?     A    steward  of  the  mysteries   and 
manifold  grace  of  God  ;  that,  at  the  infinite 
hazard  of  my  soul,  it  is  required  of  me  to 
be  faithful  ;    that,  in  my  ministrations,  I, 
with  all  humility  and  many  tears,  serve  the 
Lord  with   my  spirit,  in  the  gospel  of  his 
Son  ;  keep  back  no  part  of  the  counsel  of 
God,  no  instruction,  no  reproof,  no  encour- 
agement ;  that  I  testify  repentance  towards 
God,   and    faith   towards   our  Lord  Jesus 
Christ ;  not  moved  with  reproach,  persecu- 
tion, hunger,  or  nakedness  ;  nor  even  count 
my  life  dear  unto  me,  if  so  be  I  may  finish 
my  course  with  joy ;  ready  not  only  to  be 
bound,  but  to  die  for  the  name  of  Jesus  ; 
willing    rather   to   be  ruined  with  Christ, 
than  to  reign  with  emperors  ;  that  I  labor 
with  much  fear  and  trembling,  determined 
to  know,  to  glory  in,  and  to  make  known, 
nothing  but  Christ  and  him  crucified  ;  not 
with  enticing  words  of  man's  wisdom  as  a 
man  pleaser,  but  with  great  plainness  of 
speech,  in  demonstration  of  the  Spirit,  and 
with  power — speaking  the    things  freely 


given  to  me  of  God  by  his  Spirit,  not>in  the 
words  which  man's  wisdom  teacheth,  but 
in  words  which  the  Holy  Ghost  teacheth, 
comparing  spiritual  things  with  spiritual, 
and  having  the  mind  of  Christ ;  always  tri- 
umphing  in   Christ,  and  making  manifest 
the  savor  of  his  knowledge  in  every  place  ; 
being  to  God  a    sweet    savor  of  Christ  in 
them    that    are   saved,    and    in  them  that 
perish  ;   as  of  sincerity,  as  of  God,  in  the 
sight  of  God,  speaking  in  Christ;  through 
the  mercy  of  God,  not  fainting  but  renoun- 
cing the   hidden  things  of  dishonesty  ;  not 
walking    in    craftiness,    nor   handling   the 
word  of  God  deceitfully,  but  by  manifesta- 
tion of  the  truth  to  every  man's  conscience 
in  the  sight  of  God  ;  not  preaching  myself, 
but  Christ  Jesus  the  Lord,  and  myself  a  ser- 
vant to   the  Church,  for  Jesus' sake ;  al- 
ways bearing  about  the  dying  of  the  Lord, 
that  his  life  may  be  made  manifest  in  me. 
Knowing  the  terror  of  the   Lord,  and   his 
future   judgment,    I    must   persuade  men, 
making  myself  manifest  to  God  and  to  their 
conscience ;  constrained  with  the  love  of 
Christ,    must   change  my  voice,   and  turn 
myself  every  way,  to   bring  sinners  to  the 
tree  of  life  ;  jealous  over  them  with  a  godly 
jealousy,  and  espousing  them  as  chaste  vir- 
gins to  Christ ;  travailing  in  birth  till  Christ 
be  formed  in  them  ;   must  take  heed  to  my 
ministry  which  I  have  received  in  the  Lord, 
that  I  fulfil  it ;  give  myself  wholly  to  read- 
ing, exhortation,  and  doctrine,  taking  heed 
to  myself  and   doctrine,   that  I   may  save 
myself  and  them  that  hear  me ;   watching 
for  their  souls  as  one  that  must  give  an  ac- 
count ;  rightly  dividing  the  word  of  truth, 
and  giving   every    man   his  portion  in  due 
season  ;  faithfully  warning  every  man,  and 
teaching  every  man,  and   laboring  to  pre- 
sent every  man  perfect  in  Christ   Jesus; 
and  warring,  not  after  the  flesh,  nor  with 
weapons  of  warfare   that  are  carnal,  but 
mighty  through  God  to  the  pulling  down  of 
strong  holds  and  casting  down  of  imagina- 
tions, and  subduing  every  thought  and  affec- 
tion to   the  obedience  of  Christ.     Having 
Christ  Jesus  for  the  end  of  my  conversa- 
tion, and  holding   fast  the    form  of  sound 
words  in  faith   and   love,  which  is  in  him. 
I  must  go  forth  without  the  camp,  bearing 
his  reproach,  and  feeding  the  flock  of  God, 
over  which  the  Holy  Ghost  hath  made  me 
an  overseer,  and  which  God  hath  purchased 
with  his  own  blood  ;  preaching  sound  doc- 
trine in  faith  and  verity — taking  the  over- 


416 


ESSAYS  ON  THEOLOGICAL  STUDY. 


sight  thereof,  not  by  constraint,  but  willing- 
ly; not  for  filthy  lucre,  but  of  a  ready 
mind  ;  neither  a^  being  a  lord  over  God's 
heritage,  but  as  an  example  to  the  flock, 
exercised  unto  godliness;  holy,  just,  and 
unblameable  ;  an  example  to  the  believers 
in  word,  in  conversation,  in  charity,  in  faith, 
in  purity  ;  fleeing  youthful  lusts,  and  fol- 
lowing after  righteousness,  peace,  faith, 
charity ;  avoiding  foolish  and  unlearned 
questions  ;  not  striving,  but  being  gentle  to 
all  men  ;  in  meekness  instructing  those 
that  oppose  themselves ;  fleeing  from  per- 
verse disputings  and  world ly-mindedness 
as  most  dangerous  snares,  and  following 
after  righteousness,  godliness,  faith,  love, 
patience,  meekness  ;  fighting  the  good  fight 
of  faith,  and  laying  hold  on  eternal  life  ; 
preaching  the  word  in  season  and  out  of 
season  ;  reproving,  rebuking,  exhorting, 
with  all  long-suffering  and  doctrine  ;  keep- 
ing the  trust  of  gospel  truth  and  office  com- 
mitted to  me  ;  and  committing  the  same  to 
faithful  men,  who  may  be  able  to  teach 
others.  And,  in  fine,  to  try  false  teachers; 
rebuke,  before  all,  such  as  sin  openly  ; 
restore  such  as  have  been  overtaken  in  a 
fault,  in  the  spirit  of  meekness  ;  and  hav- 
ing compassion  on  them,  to  pull  them  out  of 
the  fire,  hating  the  garment  spotted  by  the 
flesh. 


XIV.— EXPERIENCE  OF  THE  REV.  OWEN 
STOCKTON. 

Having  for  some  time  preached  freely, 
in  some  country  villages  near  Cambridge, 
which  wanted  ministers,  I  found  the  Lord 
encouraging  me  to  give  up  myself  to  the 
ministry  of  the  word.  My  own  soul  was 
refreshed  in  composing  my  sermons  ;  my 
heart  was  made  to  disrelish  all  other  stu- 
dies but  that  of  divine  things  ;  and  my  la- 
bors appeared  to  be  blessed  of  God.  Having 
been  chosen  catechist  in  the  university  of 
Cambridge,  in  1654,  my  soul  was  exceed- 
ingly affected  by  a  sermon  of  Dr.  Tuckney, 
our  professor  of  divinity  ;  in  which  he  did, 
in  the  name  of  God,  earnestly  beseech  eve- 
ry one  of  us  to  endeavor  the  increase  of 
the  church  of  God,  by  adding  ourselves  to 
it,  and  laboring  to  add  others  to  it.  This 
encouraged  me  to  comply  with  the  request 
of  a  parish  in  Cambridge,  to  give  them  one 
sermon  on  the  Lord's  dav  forenoon.    Find- 


ing that  the  Lord  had  blessed  my  labors, 
both  to  the  students  and  people  of  the  city, 
I  gave  up  myself  to  the  work  of  the  minis- 
try, and  was  solemnly  set  apart  to  it  by 
fasting  and  prayer,  and  laying  on  of  hands 
of  the  presbytery  ;  to  Avhich  God  seemed 
to  set  his  seal,  by  very  gracious  influences 
of  his  Spirit  on  my  heart. 

Not  long  after,  I  set  apart  a  day  for  fast- 
ing and  prayer,  to  ask  counsel  of  the  Lord, 
whether  I  should  also  preach  in  the  after- 
noon at  St.  Andrew's  church.  And,  by 
powerfully  impressing  on  my  conscience 
these  scriptures,  "  I  charge  thee,  before 
God,  be  instant  in  season  and  out  of  sea- 
son," 2  Tim.  iv.  1,  2.  "  As  much  as  in 
you  lieth,  feed  the  flock,"  1  Pet.  v.  2.  "  Ne- 
cessity is  laid  upon  me ;  yea,  wo  is  unto 
me,  if  1  preach  not  the  gospel.  Though  I 
preach  the  gospel,  I  have  nothing  to  glory 
of.  If  I  do  this  willingly,  I  have  a  reward," 
1  Cor.  ix.  16,  17.  "  In  the  morning  sow 
thy  seed,  and  in  the  evening  withdraw  not 
thine  hand  ;  for  thou  knowest  not  which 
shall  prosper,  this  or  that,"  Eccles.  xi.  6. 
"  Always  abounding  in  the  work  of  the 
Lord,"  1  Cor.  xv.  58.  "  As  we  have  op- 
portunity, let  us  do  good,"  Gal.  vi.  10. 
And  I  was  encouraged,  from  Isa.  xli.  10, 
"  Fear  thou  not ;  I  am  with  thee.  I  will 
strengthen,  yea,  I  will  uphold  thee  with  the 
right  hand  of  my  righteousness."  "  Go, 
teach:  and  lo,  I  am  with  you,"  Matt,  xxviii. 
19,  20,  to  help  and  assist  you,  to  bless  your 
labors,  and  make  your  work  prosperous. 
I  soon  found  my  labor  blessed.  About  ten 
months  after,  April,  1657,  I  set  apart  an- 
other day  for  fasting  and  prayer,  that  the 
Lord  would  direct  me,  wh'ether  to  preach 
a  week-day's  sermon  or  not,  once  every 
fortnight,  and  desired  the  prayers  of  others 
for  me  in  this  particular.  The  Lord  im- 
pressed on  my  mind  these  texts,  "  We  will 
give  ourselves  continually  to  prayer,  and 
to  the  ministry  of  the  word,"  Acts  vi.  4. 
"  Separated  unto  the  gospel  of  the  grace  of 
God  ;  I  am  a  debtor,  so  much  as  in  me  is, 
to  preach  the  gospel,"  Rom.  i.  1,  14,  15. 
"  O  thou  that  bringest  good  tidings  to  Zion, 
get  thee  up  into  the  high  mountains  ;  lift 
up  thy  voice  with  strength  ;  lift  it  up;  b^ 
not  afraid;"  Isa.  xl.  9;  with  Isa.  lii.  7; 
Rom.  X.  15 ;  Acts  xviii.  5,  "  Paul  was 
pressed  in  spirit,  and  testified." 

The  following  considerations  were  also 
powerfully  sent  home  on  my  soul.  1.  I  find 
God  much  enlarging  my  meditations  on  a 


EXPERIENCE  OF  THE  REV.  OWEN  STOCKTON. 


417 


subject.  What  can  be  his  meaning,  in  wa- 
tering me  so  much,  but  that  I  should  water 
others  ?  2.  I  have  found  God  wonderfully 
gracious  to  me  in  the  afternoon  sermons, 
which  I  have  preached,  in  consequence  of 
a  like  call.  3.  I  have  solemnly  given  up 
myself  to  the  work  of  preaching  the  gos- 
pel ;  wo  must  therefore  be  unto  me,  if  I 
preach  it  not,  1  Cor.  ix.  16.  4.  God  hath 
made  my  service  here  accepted  of  the  saints; 
and  therefore  it  is  good  to  strike  where  and 
when  the  iron  is  hot.  5.  I  have  but  a  short 
time  to  live;  and  so  ought  to  learn  of  Christ, 
to  do  my  work  as  fast  as  I  can,  .lohn  ix.  4 ; 
Eccles.  ix.  10.  6.  In  these  evil  times,  1 
may  soon  be  cut  short  of  such  opportuni- 
ties, Eph.  v.  15, 16  ;  Gal.  vi.  10.  7.  One 
soul  gained  by  the  preaching  of  the  gospel, 
is  more  worth  tban  the  whole  world,  Matt, 
xvi.  26.  8.  Christ,  thrice  over,  chargeth 
Peter  to  feed  his  sheep  and  lambs,  as  an 
evidence  of  his  love  to  him.  Now  I  have 
wonderful  cause  to  love  Christ,  and  good 
reason  to  demonstrate  my  love,  in  whatever 
way  he  would  have  me,  John  xxi.  15,  16, 
17.  9.  God  is  glorified,  when  we  bear 
much  fruit,  and  for  the  edification  of  others, 
John  XV.  8;  Eph.  iv.  11,  12.  10.  God 
requires  every  man  to  observe  and  improve 
his  proper  gifts  in  his  proper  work,  Rom. 
xii.  6,  7,  8,  11.  11.  I  have  naturally  a 
slothful  spirit ;  and  one  way  to  master  it, 
is  to  take  up  much  employment.  12.  God 
would  have  us  abound  in  his  work,  and 
"our  labor  shall  not  be  in  vain,"  1  Cor.  xv. 
58.  13.  No  excuse  should  hinder  us  now 
from  doing  good,  but  what  will  serve  us  at 
the  day  of  judgment. 

I  was  greatly  encouraged,  that  God 
would  be  with  me  in  my  undertaking,  from 
the  following  scriptures,  "  Go,  teach  : — lo, 
I  am  with  you  alvvay,"  Matt.  xxviii.l9,  20. 
"The  Lord  hath  chosen  thee  to  build  a 
house  for  the  sanctuary  :  be  strong  and  do 
it.  Be  strong  and  of  good  courage,  and  do 
it :  fear  not,  nor  be  dismayed,  for  the  Lord 
God  will  be  with  thee;  he  will  not  fail  thee, 
nor  forsake  thee,  until  thou  hast  finished 
all  the  work  for  the  service  of  the  house  of 
the  Lord,"  1  Chron.  xxviii,  10,  20.  "  Flave 
not  I  commanded  thee  ?  The  Lord  thy 
God  is  with  thee,  whithersoever  thou  go- 
est,"  Josh.  i.  9.  "  I  the  Lord  have  called 
thee ;  I  will  hold  thine  hand,"  Isa.  xlii.  6. 
"  The  Lord  is  with  thee.  Go  in  this  thy 
might,  and  thou  shalt  save  Israel.  Have 
not  I  sent  thee  V  Judges  vi.  12,  14. 
53 


Objection  I.  Men  will  impute  my 
preaching  of  the  week-day's  sermons  to 
forwardness,  pride,  or  imprudence ;  and 
will,  perhaps,  laugh  at  me.  Answer  1.  I 
must  not  be  ashamed  of  the  gospel  of 
Christ,  no,  not  in  "  an  adulterous  genera- 
tion," Rom.  i.  16  ;  Mark  viii.  38.  If  I 
cannot  suffer  shame  for  him,  how  shall  I 
suffer  greater  persecutions  ?  2.  God  can, 
and  hath  promised  to  hide  me  from  the 
strife  of  tongues,  if  I  trust  in  him,  Psalm 
xxxi.  19,  20  ;  Prov.  xvi.  7.  I  commit  my 
way  and  cause  unto  the  Lord  ;  and  if  I  be 
reproached,  he  will  one  day  clear  me, 
Psalm  xxxvii.  5,  6.  3.  If  I  meet  with 
shame  and  reproach,  for  my  diligence  in 
preaching  the  gospel,  it  is  no  more  than 
Christ  and  his  apostles  suffered,  Heb.  xii. 
3  ;  1  Cor.  iv.  9,  10,  13.  4.  If  I  serve 
Christ,  he  will  honor  me  ;  and  that  is  infi- 
nitely better  than  the  honor  of  the  world, 
John  xii.  26.  5.  It  will  be  my  happiness, 
if  I  be  reproached  for  Christ's  sake,  1  Pet. 
iv.  13,  14.  6.  That  glory  which  I  expect, 
should  make  me  despise  the  shame,  which 
I  meet  with  here,  in  the  service  of  God, 
1  Pet.  V.  4  ;  Heb.  xii.  2. 

Objection  II.  Perhaps  the  people  will 
contemn  the  word ;  I  shall  have  but  few 
hearers.  Answer  1.  The  hearts  of  all 
men  are  in  God's  hand.  I  will  leave  that 
to  the  Lord,  whether  he  will  incline  many 
or  few  to  attend  upon  his  word.  2.  The 
angels  did  not  disdain  to  preach  Christ  to  a 
few  shepherds,  Luke  ii.  8-11,  and  Christ 
preached  the  gospel  to  one  harlot,  John  iv. 
3.  God's  presence  is  not  tied  to  a  multi- 
tude. Matt,  xviii.  20.  If  he  but  bless  his 
word  for  the  conversion  of  one  soul,  it  U 
worth  all  our  labor  and  pains,  Mark  viii. 
37;  James  v.  19,  20.  4.  I  shall  essay  to 
do  my  work  to  God,  and  not  to  men  ;  be- 
cause God  commands  it,  though  men  should 
slight  it.  Though  the  more  I  love  and  la- 
bor for  them,  the  less  I  be  loved,  I  should 
gladly  spend  myself,  and  be  spent  for  them, 
Isa.  xlix.  5  ;  2  Cor.  xii.  15. 

Being  ejected  from  my  charge  at  Col- 
chester, by  ihc  Act  of  Uniformity,  1662, 
and  thereafter  denied  liberty  to  preach  to 
the  people  there,  while  the  pestilence  raged, 
and  the  established  clergy  had  fled  from 
their  charge,  I,  as  directed  by  God,  from 
Isa.  xxvi."2a;  Gen.  xxviii.  15,  removed  to 
Chatisham  in  Suffolk  ;  where  he  favored' 
me  with  frequent  opportunities  of  preaching 
the  gospel,  and  gave  me  some  desirable  sue- 


418 


ESSAYS  ON  THEOLOGICAL  STUDY. 


cess,  according  to  his  word  impressed  on 
my  soul,  at  my  first  coming  there,  Ezek. 
xxxvii.  3,  9,  10.  And,  notwithstanding 
the  repeated  attempts  of  our  persecutors  to 
apprehend  me,  the  Lord,  according  to  his 
gracious  words  applied  to  my  heart,  Psalm 
xci.  11-13;  Dan.  vi,  23;  Psalm  cxlvi. 
9;  Isa.  Iv.  12  ;  Luke  vi.  11,  12;  Deut. 
xxxiii.  12  ;  Psalm  cix.  31 ;  from  time  to 
time  mercifully  delivered  me  ;  and  led  me 
out  to  praise  and  thanksgiving,  and  resolu- 
tion to  exert  myself  to  the  utmost  in  his 
service,  on  this  account,  2  Chron.  xx.  30 ; 
Psalm  XXX.  1  •   1  Chron.  xxii.  17-19. 


XV.— EXPERIENCE  OF  THE  REV.  THOS. 
HALYBURTON. 

During  the  previous  fearful  anguish  of 
my  soul,  I  had  laid  aside  all  thoughts  of 
the  ministry.  It  was  like  hell  to  me,  to 
think  of  preaching  that  to  others,  which  I 
did  not  believe  myself.  But  the  Lord, 
having  discovered  himself  to  my  soul,  led 
me  on  to  it.  1.  My  mother  had  solemnly 
devoted  me  to  it  from  my  childhood.  2. 
The  course  of  my  education  had  pointed 
towards  it.  3.  My  distressful  exercise  of 
soul  had  frustrated  my  design  of  following 
the  study  of  philosophy,  and  rendered  it 
comparatively  distasteful  to  me.  4.  By 
the  merciful  issue  of  my  dark  exercises,  he 
had  removed  the  principal  stumbling  blocks 
out  of  my  way.  5.  By  the  discovery  of 
his  glory  in  the  face  of  Christ,  he  deeply 
engaged  my  heart  to  the  knowledge  of 
Christ  and  him  crucified.  6.  He  laid  me 
under  a  deep  sense  of  my  obligation  to  serve 
him,  in  any  work  to  which  he  should  call 
me.  7.  Meanwhile  he  stirred  up  the  pres- 
bytery of  Kirkcaldy,  and  Messrs.  Forrester 
and  Shiels,  to  urge  and  encourage  me  to 
undergo  trials  for  license.  8.  While  I 
continued  to  oppose  their  solicitations,  he 
began  to  raise  a  storm  against  me  ;  and 
showed  me,  that  I  behooved  to  change  my 
.station.  9.  The  Lord  made  my  first  ap- 
pearances in  preaching  the  gospel  useful 
towards  the  awakening  of  some  and  com- 
forting of  others,  which  did  not  a  little  con- 
firm and  encourage  me. 

Before  my  ordination  at  Ceres,  Ma)'^, 
1700,  I,  on  several  occasions,  solemnly 
searched  and  tried  my  ways,  bewailed  my 
sinfulness,  accepted  of  Jesus  Christ  as 
"  made  of  God  to"  mo  "  wisdom,  righteous- 


ness, sanctification,  and  redemption  ;"  and 
devoted  myself  to  him  as  a  Christian  and 
a  minister,  depending  on  his  grace  and 
strength  to  bear  me  through  all  my  work. 
I  examined  myself  concerning  my  sound- 
ness in  the  faith,  and  the  sincerity  of  my 
purposes,  in  undertaking  the  office  and 
work  of  the  holy  ministry. 

Being  entered  into  the  ministry,  I  pre- 
pared my  sermons  with  much  serious  secret 
prayer  for  the  Lord's  assistance  and  direc- 
tion, and  fur  a  blessing  on  the  word  to  myself 
and  my  hearers.  After  my  public  work,  1 
reviewed  the  frame  of  my  own  heart  in  it, 
and  essayed  thanksgiving  or  humiliation 
before  the  Lord,  as  I  found  cause.  The 
watching  for  souls  as  one  that  must  give 
an  account,  lying  heavy  on  my  spirit,  I 
labored,  by  visitation  of  families,  by  cate- 
chizing, and  by  personal  converse  before 
administration  of  the  Lord's  supper,  to  ac- 
quaint myself  with  the  spiritual  state  of  my 
flock  ;  that  I  might  deal  with  their  con- 
sciences, and  rightly  divide  unto  them  the 
word  of  truth.  Of  three  or  four  hundred 
persons,  I  found  not  above  forty  whose  con- 
sciences had  not  been,  one  time  or  other, 
awakened  by  the  word  of  God,  and  not  one 
of  them  by  the  ministry  of  the  curates.  I 
saw  that  it  was  very  hard  to  judge  of  the 
competency  of  persons'  knowledge,  in  order 
to  admission  to  the  sacraments ;  and  that 
knowing  people,  estranged  from  the  power 
of  religion,  are  in  the  most  deplorable  and 
hopeless  condition.  My  heart  was  filled 
with  heaviness  and  perplexity,  on  account 
of  the  abounding  errors  and  profaneness  of 
the  times  ;  and  saw,  that  we  are,  therefore, 
called  to  mourning,  to  serious  endeavors  to 
be  thoroughly  established  in  the  truths  of 
religion,  and  to  a  shining  gospel  walk,  as  a 
testimony  against  the  horrid  profaneness 
which  abounds.  One  reason  why  the  gos- 
pel is  so  unsuccessful  at  this  day,  is  be- 
cause the  simplicity  of  preaching  is  neg- 
lected. A  due  application  of  scripture  is 
the  best  preaching.  Though  God  make 
use  of  the  words  of  men  for  leading  into 
the  meaning  of  his  own,  yet  it  is  the  very 
words  of  scripture  by  which  he  conveys  his 
influences  into  the  heart. 

With  respect  to  some  particular  cases,  I 
found  that  fears  of  falling  in  a  time  of  trial 
are  a  part  of  that  thoughtful ness  for  the 
future  which  Christ  forbids.  Matt.  vi.  34. 
They  suppose  trials  which  may  never  hap- 
pen ;  and  that  men  should  have  strength 


SERIOUS  SELF-EXAMINATION  BEFORE  ORDINATION. 


419 


for  trials  before  they  come  ;  and  that  the 
promises  of  God  are  not  to  be  depended  on  ; 
they  contradict  the   plain  declarations  of 
God,  in  2  Cor.  xii.  9  ;   1  Cor.  x.  13.     2.  I 
found  my  doubts  of  eternity  solved,  by  see- 
ing that  eternity  is  implied  in  every  truth 
of'^religion  ;  and   that  men  would  be  made 
in  vain  if  they  were  not  made  for  eternity. 
Psalm   Ixxxix.  47.      3.  I   found,  that,  in 
difficult  steps  of  the  ministerial  work,  it  is 
very  dangerous  to  depend  much  on  the  ad- 
vice or  apprehensions  of  the  best  saints,  as 
to  sin  or  duty  in  matters  which  belong  not 
to  their  station.     It  is  safer  to  desire  the 
help  of  their  prayers,  that  God,  according 
to  his  promise,  would  direct  us,  than  to  en- 
courage  them  to  step  out  of  their  stations 
to  give  us  advice.  In  consulting  with  others, 
we  ought  to  regard  them  according  to  their 
different  talents  and  circumstances.     Min- 
isters   are   often    most    shaken    about    the 
truths  of  religion,  and   private  Christians 
most  shaken  about  their  own  spiritual  state. 
4.  To  find  duty  in  doubtful  cases,  we  must 
cry  to  God  to  remove  every  bias  from  our 
mind,  take  the  way  which  appears  best,  beg 
that  God  would  stop  us  if  we  be  wrong,  and 
take  his  direction  to  another  course,  if  we 
can  perceive  it.     We  must  seek  light  so- 
berly, use  it  tenderly,  and  be   cautious  in 
the  application  of  it. 

In  1702,  I  was  revived  from  a  long 
deadness  by  converse  with  lively  Chris- 
tians, Prov.  xxvii.  17;  by  heavy  chastise- 
ments. Psalm  xciv.  12  ;  by  alarming  prov- 
idences respecting  the  public,  Jonah  i.  6; 
by  reading  the  experiences  of  some  noted 
Christians,  in  which  I  saw  my  own  sins, 
and  my  sad  short-comings.  Psalm  xxxii.  6  ; 
by  discoveries  of  the  vanity  of  my  present 
enjoyments,  Hos.  ii.  7  ;  by  preaching  on 
subjects  chosen  for  others. 

In  1708,  I  framed  the  following  ques- 
tions for  trying  myself.  1.  Are  daily  sins 
of  infirmity  searched  out,  considered,  and 
mourned  over  ?  2.  Is  care  taken  to  exer- 
cise faith  distinctly,  in  order  to  the  pardon 
of  them  ?  3.  Is  peace  taken,  when  not 
powerfully  spoken  by  the  Lord  ?  4.  Doth 
the  impression  of  the  necessity  and  excel- 
lency of  Christ's  blood  decay  ?  5.  Are 
the  experiences  of  its  efficacy  as  distinct  as 
ever?  6.  Am  I  formal  in  God's  worship, 
secret,  private,  or  public  ?  7.  Do  I  take 
due  care  to  educate  my  family  ?  8.  Are 
afflictions  observed  and  duly  improved  ? 
9.  Am  I  duly  concerned  for  my  flock,  and 


single  and  diligent  in  prayer  for  them, 
visiting  the  sick  ?  &c.  10.  Have  I  a  due 
sympathy  with  afllicted  saints  and  church- 
es ?  11.  Do  I  mourn  over  the  sins  of  the 
time  ?  12.  Do  I  hear  the  voice  of  God's 
rod,  calling  me  to  a  deadness  to  the  world, 
to  my  dearest  relations,  and  even  to  life 
itself,  and  to  preparation  for  death,  and 
spirituality  in  duties  ? 

As  to  my  ministerial  work,  I  had  many 
heavy  challenges,  especially  with  respect 
to  fervent  and  frequent  wrestling  in  secret, 
for  the  success  of  the  gospel  among  my 
people  ;  yet  it  was  refreshing  to  me,  that  I 
durst  appeal  to  God  that  I  was  concerned 
to  know  the  truth  ;  that  I  durst  vent  none 
of  my  own  conceits,  nor  keep  back  what  1 
thought  might  be  profitable  to  their  souls; 
and  That  I  preached  that,  upon  which  I  re- 
solved to  venture  my  own  eternal  salva- 
tion, and  desired  to  preach  home  to  their 
consciences. 


XVI.— SERIOUS  SELF-EXAMINATION 
BEFORE  ORDINATION. 

BY  THE    REV.    MATTHEW    HENRY. 

The  Rev.  Matthew  Henry's  biographer 
observes,  in  reference  to  this  article : — 
"  That  '  Paper'  is  so  general  in  its  nature, 
and  presents  a  combination  of  vigilance  and 
wisdom  so  unusual  and  complete,  as,  not- 
withstanding the  length  of  it,  to  render  its 
insertion  imperative. 

"  It  will  reprove,  if  not  convince,  of  aw- 
ful presumption,  all  such  as  have  incon- 
siderately rushed  into  the  most  responsible 
of  all  offices.  To  those  who  are  contem- 
plating the  ministry,  or  who  are  about  to 
enter  upon  its  active  and  arduous  duties,  it 
will  prove  a  friendly  monitor,  a  useful  test, 
and  an  all-important  directory.  While,  as 
a  full  exposition  of  Mr.  Henry's  own  mo- 
tives and  principles,  in  reference  to  the 
same  great  '  work,'  upon  which  he  was 
then  entering,  it  is  invaluable.  It  shows  a 
temper  of  mind  so  conscientious,  so  hum- 
ble, and  so  enlightened,  as  to  be  perfectly 
apostolical.  He  magnified  the  office,  but 
abased  himself  And  being  unstained, 
visibly  at  least,  with  even  the  common  fol- 
lies of  youth,  the  severity  of  his  self-judg- 
ment  becomes  additionally  observable  and 
impressive.  The  sins  of  the  heart  were,  in 
his   apprehension,  more  humiliating   than 


420 


ESSAYS  ON  THEOLOGICAL  STUDY. 


gross  acts  of  wickedness  appear  to  be  in  the 
eyes  of  many." 

That  it  is  very  requisite,  he  writes,  for  a 
man  to  examine  himself  seriously  at  such 
a  time,  will  readily  be  granted  by  those 
who  consider  the  nature  of  the  ordinance, 
and  of  that  work  into  which  it  is  a  solemn 
entrance. 

"  Search  me,  O  God,  and  know  my  heart, 
try  me,  and  know  my  thoughts,  and  see  if 
there  be  any  wicked  way  in  me,  and  lead 
me  in  the  way  everlasting." 

It  is  worth  while  for  a  man  at  such  a 
time  deliberately  to  ask  himself,  and,  hav- 
ing asked,  conscientiously  to  answer  the 
six  following  questions  : — 

Q.  I.    What  am  I? 

This  is  a  needful  question,  because  in 
ordination  I  give  up  myself  to  God  in  a  pe- 
culiar manner ;  and  will  God  accept  the 
torn,  and  the  blind,  and  the  lame  ?  Surely 
no.  The  sacrifice  must  be  searched  before 
it  was  offered,  that  it  might  be  sure  to  fit 
its  end.  Now,  though  the  truth  of  grace 
be  not,  perhaps,  necessary  to  the  esse 
of  a  minister,  for  Judas  himself  was  an 
apostle,  yet  it  is  necessary  to  the  hene  esse. 
A  man  cannot  be  a  good  minister  without 
it.  And  therefore  come,  my  soul,  let  us 
inquire  what  am  I  ?  And  let  the  inquiry  be 
strict  and  serious,  for  a  mistake  here  is 
fatal. 

1.  Have  I  ever  been  inwardly  convinced 
of  the  lost  and  undone  condition  in  which  I 
was  born ;  that  I  was  by  nature  a  child  of 
wrath,  even  as  others  ?  Did  I  ever  see  my- 
self wallowing  in  my  blood,  in  a  forlorn, 
outcast,  helpless  state,  lost  and  ruined  for- 
ever without  Christ  ? 

2.  Was  1  ever  deeply  humbled  before 
the  Lord  for  the  original  sin  that  I  was 
born  in,  and  the  numberless  actual  trans- 
gressions in  heart  and  life  that  I  have  been 
guilty  of?  Hath  sin  been  bitter  to  my  soul, 
hath  my  heart  been  broken  for  it,  and  hath 
my  sorrow  been  of  the  right  kind  ?  Hath 
the  sight  of  a  broken  Saviour  broken  my 
heart  ? 

3.  Have  I  sincerely  closed  with  the  Lord 
Jesus  Christ ;  by  a  true  and  lively  faith,  taken 
him  to  be  mine,  and  resigned  up  myself  to 
him  to  be  his  ?  Have  1  accepted  of  Christ 
upon  gospel  terms,  to  be  my  Prince  to  rule, 
and  Saviour  to  save  me  ?  Have  I  renounced 
all  others,  and  resolved  to  cleave  to  the 
Lord  Jesus  Christ,  let  what  will  come  ?  Is 
Christ  precious  to  me,  is  he  dearer  to  me 


than  any  thing  in  the  world  besides  ?  Could 
I  be  freely  willing  to  part  with  all  for  Christ, 
and  count  every  thing  but  loss  that  I  may 
win  Christ? 

4.  Have  I  a  real  hatred  of  every  sin  in 
myself  as  well  as  in  others  ?  Have  I  no  be- 
loved lust  which  I  would  have  spared,  no 
darling  corruption  which  I  would  have  to 
remain  unrnortified  ?  Doth  sin  appear  sin 
in  my  eyes,  and  can  I  say  with  David,  that 
"  I  hate  every  false  way  ?"  Are  the  re- 
mainders of  indwelling  corruption  a  burden 
to  me  ?  Do  I  long  to  be  rid  of  sin  ?  Are 
my  resolutions  sincere,  and  my  endeavors 
serious,  against  sin,  and  all  appearances  of 
it,  and  that  because  it  is  against  God  ? 

5.  Have  I  a  real  love  to  holiness  ?  Do  I 
press  after  it,  and  earnestly  desire  to  be 
more  holy,  using  holy  ordinances  for  this 
end,  that  I  may  be  made  thereby  more  and 
more  holy  ?  Am  I  fond  of  holy  ordinances 
and  holy  people,  and  that  because  they  are 
holy  ?  Have  I  a  real  value  for  holiness 
wherever  I  see  it  ?  Do  I  delight  in  God's 
holy  word,  and  that  because  it  is  holy  ?  Do 
I  call  the  holy  sabbath  a  delight,  and  that 
because  it  is  holy  ?  Do  I  love  the  brethren 
because  they  are  holy,  and  love  them  the 
better  the  more  holy  they  are  ?  Do  I  long 
to  be  made  perfect  in  holiness  in  that  other 
world  ? 

To  these  weighty  questions  my  poor  soul, 
though  compassed  about  with  manifold 
weaknesses,  wants,  and  corruptions,  doth, 
as  in  the  presence  of  God,  the  searcher  of 
hearts,  give  a  comfortable  answer;  and  if 
these  be  the  signs  and  characters  of  true 
grace,  I  trust  my  heart  doth  not  deceive  me 
when  it  tells  me  I  have  some  sparks  of  it, 
though  swimming  in  a  sea  of  corruption. 
"  But  who  am  I,  O  Lord  God,  and  what  is 
my  house,  that  thou  hast  brought  me  hith- 
erto ?  And  yet,  as  if  this  had  been  but  a 
small  thing,  thou  hast  spoken  concerning 
thy  servant  for  a  great  while  yet  to  come. 
And  is  this  the  manner  of  man,  O  Lord 
God  !" 

Q.  II.   What  have  I  done  ? 

This  is  also  a  needful  question,  that 
searching  and  examining  what  hath  been 
amiss  I  may  repent  of  it,  and  make  even 
reckonings  in  the  blood  of  Christ,  that  I 
may  not  come  loaded  with  old  guilt  to  put  on 
a  new  character,  especially  such  a  charac- 
ter as  this.  Aaron  and  his  sons  must  offer 
a  sin-offering  to  make  atonement  before 
they  were  consecrated.  Lev.  viii.  34.    For 


SERIOUS  SELF-EXAMINATION  BEFORE  ORDINATION. 


421 


he  that  comes  near  to  God  under  the  guilt  of 
sin  unrepented  of,  comes  at  his  peril,  and 
the  nearer  the  more  dangerous. 

And  therefore,  O  my  soul,  what  have  I 
done  ?  My  soul  cannot  but  answer,  I  have 
sinned,  I  have  perverted  that  which  is  right, 
and  it  hath  not  profited  me.  And  in  a  se- 
rious reflection  I  cannot  but  observe, 

1.  What  a  great  deal  of  precious  time  I 
have  trifled  away  and  misspent  in  folly  and 
vanity,  and  things  that  do  not  profit.  Time 
is  a  precious  talent  which  my  Master  hath 
intrusted  me  with,  and  yet  how  long  hath 
it  been  buried,  and  how  much  hath  it  run 
waste  ! 

2.  How  many  precious  opportunities, 
which  are  the  cream  of  time,  have  I  lost, 
and  not  improved  through  my  own  care- 
lessness. Golden  seasons  of  grace  which 
I  have  enjoyed,  but  have  let  them  slip,  and 
been  little  bettered  by  them  ;  sabbaths,  ser- 
mons, sacraments  that  have  come  and  gone, 
and  left  me  as  they  found  me.  My  fruit 
hath  not  been  answerable  to  the  soil  I  have 
been  planted  in.  How  often  have  I  been 
ignorant  under  enlightening  means  ;  hard 
and  cold  under  softening  and  warming  or- 
dinances ;  trifling  and  careless  when  I  have 
been  dealing  with  God  about  the  concerns 
of  my  soul  and  eternity? 

3.  How  often  have  I  broken  my  cove- 
nants with  God  ;  my  engagements,  prom- 
ises, and  resolutions  of  new  and  better  obe- 
dience ;  resolved  against  this  and  that  sin, 
and  yet  fallen  into  it  again  ;  many  a  time 
returning  to  folly,  after  God  hath  spoken 
peace  to  me,  and  after  I  have  spoken  prom- 
ises to  God  !  Presently  after  a  sacrament, 
how  have  I  returned  to  former  vanity,  folly, 
sensuality,  frothiness  ;  to  former  pride,  pas- 
sion, and  world liness  ;  so  soon  have  I  for- 
got the  vows  of  God  ! 

4.  How  unprofitable  have  I  been  in  my 
converse  with  others ;  how  few  have  been 
the  better  for  me  ;  how  many  the  worse  for 
me ;  how  little  good  have  I  done ;  how 
little  light  have  I  cast  in  the  sphere  wherein 
God  hath  placed  me  ;  how  little  have  I 
been  concerned  for  the  souls  of  others  ;  and 
how  little  useful  have  I  been  to  them.  How 
vain  and  light  have  I  been  many  times  in 
my  words  and  carriage,  going  down  the 
stream  of  folly  with  others,  when  my  seri- 
ousness might  have  stemmed  the  tide  !  How 
seldom  hath  my  speech  been  with  grace, 
and  how  often  with  corruption  ;  not  season- 
ed with  salt ! 


5.  In  the  general,  how  forgetful  have  I' 
been  of  God  and  his  word,  and  of  myself' 
and  my  duly,  and  of  the  great  concern- 
ments of  my  soul  and  eternity,  living  too 
much  as  if  I  had  no  God  to  serve,  and  never- 
a  soul  to  save  ! 

I  might  mention  many  particular  mis- 
carriages which  I  have  been  guilty  of  in 
heart  and  life,  and  which  are  known  to  God" 
and  my  own  heart ;  and  yet,  after  all, 
"  Who  can  understand  his  errors  ?  Cleanse 
thou  me,  O  God,  from  my  secret  sins ;  have 
mercy  upon  me,  O  God,  according  to  thy 
loving-kindness,  and  according  to  the  mul- 
titude of  thy  tender  mercies,  blot  out  all' 
my  transgressions,  for  the  sake  of  the  Lord 
my  righteousness." 

Q.  III.  From  what  principles  do  I  act  in: 
this  undertaking  ? 

This  is  also  a  very  material  inquiry  in 
every  action,  to  ask  whence  it  comes,  es-' 
pecially  in  so  great  a  turn  of  life  as  this. 

1.  I  hope  I  can  say  that  it  is  of  faith;' 
and  I  am  concerned  it  should  be  so,  for 
"  whatever  is  not  of  faith  is  sin."  It  is 
good  for  every  man  that  he  be  fully  per- 
suaded in  his  own  mind.     Now, 

(1.)  I  am  fully  persuaded  that  Jesus 
Christ,  as  king  of  the  church,  hath  appoint- 
ed and  established  the  office  of  the  ministry, 
to  continue  in  a  constant  succession  to  the 
end  of  time,  for  the  edification  of  the  church, 
and  has  promised  to  be  with  his  ministers, 
always,  to  the  end  of  the  world.  So  that 
the  office  of  the  ministry  is  no  human  in- 
vention, but  a  divine  institution. 

(2.)  I  am  fully  persuaded  that  no  man 
ought  to  thrust  himself  upon  the  work  of 
the  ministry,  without  a  clear  call  from  God 
to  it.  Not  that  we  are  to  expect  such  ex- 
traordinary calls  as  the  apostles  had,  but 
the  ordinary  call,  by  the  mediation  of  min- 
isters, who,  as  such,  are  authorized  by 
Christ  to  try  the  abilities  of  those  who  offer 
themselves  to  the  ministry,  and  if  they  find 
them  fit,  then  to  set  them  apart  to  that  work, 
in  a  solemn  manner,  by  the  imposition  of 
hands,  with  fasting  and  prayer  ;  and  that 
the  laying  on  of  the  hands  of  the  presby- 
tery is  the  most  regular  way  of  ordination j 
and  most  agreeable  to  scripture. 

(3.)  I  bless  God  that  I  am  pretty  well  sat- 
isfied with  the  clearness  of  my  call  to  the 
work,  though  I  cannot  but  be  sensible  of 
great  weakness  and  insufficiency  for  these 
things ;  yet  I  find  that  what  abilities  God 
has  been  pleased  to  give  me,  and  let  him 


422 


ESSAYS  ON  THEOLOGICAL  STUDY. 


have  all  the  glory,  do  evidently  look  toward 
this  work,  so  that  if  I  be  in  any  measure 
qualified  for  any  service,  it  is  for  this.  I 
find  also  my  own  inclination  strongly  bent 
towards  it,  and  that  it  hath  been  so  ever 
since  I  knew  any  thing,  and  especially  I 
consider  that  I  have  been  much  excited  and 
encouraged  to  it  by  divers,  both  ministers 
and  others,  able,  skilful,  and  faithful,  fit  to 
judge,  by  whom  my  purposes  have  been 
much  confirmed.  AH  which  goes  a  great 
way  towards  the  clearing  of  my  call ;  and 
the  earnest  invitation  I  have  lately  had  to 
stated  work  in  a  particular  place,  doth 
much  help  to  clear  my  call  to  the  work  in 
general. 

2.  I  hope  I  can  say  I  act  herein  from  a 
principle  of  true  zeal  for  the  glory  of  God  ; 
that  this  great  thing  I  do,  as  I  should  do  ev- 
ery thing,  to  the  glory  of  God,  that  my  light 
may  shine,  that  Christ's  kingdom  may  be 
advanced,  the  power  of  godliness  kept  up, 
the  word  of  life  held  forth  ;  by  all  which 
God  is  glorified.  The  desire  of  my  soul 
is,  that  "  whether  I  live  I  may  live  to  the 
Lord,  or  whether  I  die  I  may  die  to  the 
Lord,  and  that  living  and  dying  I  may  be 
the  Lord's." 

3.  I  hope  I  can  say,  that  I  act  herein 
from  a^  principle  of  real  love  to  precious 
souls,  for  the  good  of  which  I  would  gladly 
spend  and  be  spent.  Methinks  I  love  the 
precious  souls  of  men  so  well,  that  I  would 
fain  be  an  instrument  of  convincing  the 
unconvinced,  converting  the  unconverted, 
and  building  up  saints  in  holiness  and  com- 
fort. I  hope  I  know  so  much  of  the  worth 
of  souls,  that  I  should  think  it  a  greater 
happiness  to  gain  one  soul  to  the  Lord  Jesus 
Christ,  than  to  gain  mountains  of  silver  and 
gold  to  myself. 

Q.  IV.  What  are  the  ends  that  I  aim  at 
in  this  great  undertaking  ? 

It  is  a  common  saying  that  the  end  spe- 
cifies the  action  ;  and,  therefore,  it  is  of 
great  consequence  to  fix  that  right,  that  the 
eye  may  be  single,  for  otherwise  it  is  an 
evil  eye.  A  bye  and  base  end  will  cer- 
tainly spoil  the  acceptableness  of  the  best 
actions  that  can  be  performed. 

Now  what  is  the  mark  I  aim  at  in  this 
great  turn  of  my  life  ?  Let  conscience  be 
faithful  herein,  and  let  the  searcher  of  hearts 
make  me  known  to  myself. 

1.  I  think  I  can  say  with  confidence, 
that  I  do  not  design  to  take  up  the  ministry 
as  a  trade  to  live  by,  or  to  enrich  myself 


by,  out  of  the  greediness  of  filthy  lucre. 
No!  I  hope  I  aim  at  nothing  but  souls; 
and  if  I  gain  those,  though  I  should  lose  all 
my  worldly  comforts  by  it,  I  shall  reckon 
myself  to  have  made  a  good  bargain. 

2.  Ithink  I  can  say  with  as  much  assu- 
rance, that  my  design  is  not  to  get  myself 
a  name  amongst  men,  or  to  be  talked  of  in 
the  world,  as  one  that  makes  somewhat  of 
a  figure.  No  ;  that  is  a  poor  business.  If 
I  have  but  a  good  name  with  God,  I  think  I 
have  enough,  though  among  men  I  may  be 
reviled,  and  have  my  name  trampled  upon 
as  mire  in  the  streets.  I  prefer  the  good 
word  of  my  Master  far  before  the  good  word 
of  my  fellow-servants. 

3.  I  can  appeal  to  God,  that  I  have  no 
design  in  the  least  to  maintain  a  party,  or 
to  keep  up  any  schismatical  faction  ;  my 
heart  rises  against  the  thoughts  of  it.  I 
hate  dividing  principles  and  practices,  and 
whatever  others  are,  I  am  for  peace  and 
healing  ;  and  if  my  blood  would  be  suffi- 
cient balsam,  I  would  gladly  part  with  the 
last  drop  of  it  for  the  closing  up  of  the 
bleeding  wounds  of  differences  that  are 
amongst  true  Christians.  Peace  is  such  a 
precious  jewel,  that  I  would  give  any  thing 
for  it  but  truth.  Those  who  are  hot  and 
bitter  in  their  contendings  for  or  against 
little  things,  and  zealous  in  keeping  up 
names  of  division  and  maintaining  parties, 
are  of  a  spirit  which  I  understand  not.  Let 
not  my  soul  come  into  their  secret. 

My  ends,  then,  are  according  to  my  prin- 
ciples, and  I  humbly  appeal  to  God  con- 
cerning the  integrity  of  my  heart  in  them : 

(1.)  That  I  deliberately  place  the  glory 
of  God  as  my  highest  and  ultimate  end,  and 
if  I  can  be  but  any  ways  instrumental  to 
promote  that,  I  shall  gain  my  end  and  have 
my  desire.  1  do  not  design  to  preach  my- 
self, but  as  a  faithful  friend  of  the  bride- 
groom, to  preach  Christ  Jesus  my  Lord,  as 
the  standard-bearer  among  ten  thousands. 
And  if  I  can  but  bring  people  better  to 
know,  and  love,  and  honor  Christ,  I  have 
what  I  design. 

(2.)  That  in  order  to  the  glory  of  God, 
I  do  sincerely  aim  at  the  good  of  precious 
souls.  God  is  glorified  when  souls  are 
benefited,  and  gladly  would  I  be  instru- 
mental in  that  blessed  work.  I  would  not 
be  a  barren  tree  in  a  vineyard,  cumbering 
the  ground  ;  but,  by  God's  help,  I  would 
do  some  good  in  the  world,  and  ]  know  no 
greater  good  I  can  be  capable  of  than  doing 


SELF-EXAMINATION  BEFORE  ORDINATION. 


423 


good  to  souls.  I  desire  to  be  an  instrument 
in  God's  hand  of  softening  hard  hearts, 
quicltening  dead  hearts,  humbling  proud 
hearts,  comforting  sorrowful  hearts ;  and 
if  I  may  be  enabled  to  do  this,  I  have  what 
I  would  have.  If  God  denies  me  this,  and 
suffers  me  to  labor  in  vain,  though  I  should 
get  hundreds  a-year  by  my  labor,  it  would 
be  the  constant  grief  and  trouble  of  my 
soul  ;  and  if  I  do  not  gain  souls,  I  shall 
enjoy  all  my  other  gains  with  very  lit- 
tle satisfaction.  Though  even  in  that  case 
it  would  be  some  comfort,  that  the  reward 
is  not  according  to  the  success,  but  accord- 
ing to  the  faithfulness.  But  I  seriously 
profess  it,  if  I  could  foresee  that  my  minis- 
try would  be  wholly  unprofitable,  and  that 
I  should  be  no  instrument  of  good  to  souls, 
though  in  other  respects  I  might  get  enough 
by  it,  I  would  rather  beg  my  bread  from 
door  to  door,  than  undertake  this  great 
work. 

Q.  V.    What  do  I  want  ? 

And  what  special  things  am  I  now  to 
desire  of  God,  the  God  of  all  grace  ?  When 
I  know  whither  to  go  for  supplies,  I  am 
concerned  to  inquire  what  my  necessities 
are.  The  requests  I  have  to  put  to  God 
are  such  as  these  : — 

i.  That  he  would  fix,  and  confirm,  and 
establish  my  heart  in  my  dedication  of  my- 
self to  the  work  of  the  ministry.  My  car- 
nal heart  is  sometimes  ready  to  suggest  to 
me,  that  I  had  better  take  some  other  way 
of  living  that  would  be  less  toilsome  and 
perilous,  and  more  pleasant  and  gainful ; 
and  the  devil  joins  issue  with  my  heart, 
and  sets  before  me  the  profits  and  prefer- 
ments I  might  possibly  have  in  another 
way,  and  the  trouble  and  reproach  I  am 
like  to  meet  with  in  this  way.  Now,  O 
that  my  God  would  restrain  the  tempter, 
and  satisfy  me  in  my  choice,  and  furnish 
me  with  suitable  considerations  with  which 
to  answer  such  suggestions  ;  and  in  order 
thereunto,  give  me  believing  views  of  eter- 
nity ;  having  deliberately  devoted  myself 
to  the  work  of  the  Lord,  keep  it  always  in 
the  imagination  of  the  thoughts  of  my  heart, 
and  establish  my  way  before  him. 

ii.  That  he  would  in  a  special  manner 
be  present  with  me  in  the  ordinance  of 
dedication,  filling  my  heart  with  such  an 
experimental  sense  of  the  excellency  of 
Christ,  and  the  comfort  of  the  Holy  Ghost, 
as  that  I  may  have  cause  to  remember  it, 
by  a  good  token,  as  long  as  I  live  ;  that  he 


would  manifest  himself  to  me,  mark  me 
for  himself,  and  leave  some  sign  behind 
him  in  my  soul,  that  may  make  it  evident 
God  was  there  of  a  truth  ;  that  he  would 
give  me  a  comfortable  earnest  of  the  suc- 
cess of  my  ministry,  by  a  signal  owning 
of  me  in  my  entrance  upon  it. 

iii.  That  he  would  fit  and  qualify  me  for 
this  great  work  to  which  he  is  calling  me. 
When  Saul  was  anointed  king,  "  God  gave 
/u7n  another  heart,  an  heart  fit  for  kingship." 
I  would  fain  have  another  heart,  a  heart 
fit  for  ministerial  work,  filled  with  minis- 
terial gifts  and  graces. 

1.  Mimsterial  gifts.  Every  good  gift 
comes  from  above,  and  therefore  I  look  up- 
ward for  gifts  of  knowledge  in  the  mysteries 
of  religion  ;  gifts  of  utterance  to  explain 
and  apply  myself  to  others,  and  to  speak 
the  word  with  boldness.  I  have  also  need 
of  prudence  and  discretion  to  order  the  af- 
fairs of  my  ministry. 

2.  Ministerial  graces.  Faith,  love  to 
God  and  souls,  zeal  for  God's  glory  and 
souls'  good  ;  patience  to  do,  to  suffer,  and 
to  wait ;  an  inward  sense  of  the  weight  of 
the  things  I  speak  of.  Two  graces  I  do 
more  especially  beg  of  God  : 

(1.)  Sincerity.  That  I  may  be  really 
as  good  as  I  seem  to  be  ;  that  inward  im- 
pressions may  always  be  answerable  to 
outward  expressions  in  all  my  ministra- 
tions ;  that  my  eye  may  be  single,  my  heart 
upright,  and  my  ends  fixed  ;  that  I  may 
not  cast  the  least  glance  at  any  low,  bye> 
base  end. 

(2.)  Humility.  That  God  would  hide 
pride  from  me,  and  clothe  me  with  hu- 
mility, that  I  may  see  that  I  have  nothing, 
except  my  sins,  but  what  I  have  received  ; 
that  I  may  never  please  myself  with  the 
praises  of  men,  but  hand  up  all  the  praise 
to  God  ;  that  the  least  workings  of  pride 
and  conceited ness  may  be  checked  in  me. 

iv.  That  God  would  open  a  door  of  op- 
portunity to  me,  and  make  my  way  plain 
before  me,  that  the  call  I  have  to  my  work 
may  be  clear  and  satisfying,  and  that  God 
would  bless  and  succeed  my  endeavors  for 
the  good  of  souls. 

Q.  VI.  What  are  my  furjioscs  and  reso- 
lutions for  the  future  ? 

This  is  also  a  requisite  inquiry,  when  1 
am  to  put  on  a  new  character,  and  one  so 
honorable.  What  shall  I  do  that  I  may 
"  walk  worthy  of  the  vocation  wherewith  I 
am  called  ?" 


424 


SKETCHES  OF  SERMONS. 


1.  I  purpose  and  resolve,  by  the  grace 
of  God,  that  I  will  have  no  more  to  do  with 
the  unfruitful  works  of  darkness,  seeing  it 
will  not  only  be  my  duty  as  a  Christian, 
but  my  office  as  a  minister,  to  reprove 
them  rather.  "  Pride,  passion,  worldli- 
ness,  wantonness,  vanity,  are  things  the 
man  of  God  must  flee,"  1  Tim.  vi.  11. 
What  have  I  to  do  any  more  with  idols  ? 
What  have  I  to  do  any  more  with  sin  ? 
By  the  grace  of  God  it  shall  not  have  do- 
minion over  me.  The  ministerial  charac- 
ter will  add  a  great  aggravation  to  every 
sin  ;  and  therefore,  "  O  my  soul  !  stand  in 
awe  and  sin  not." 

2.  I  purpose  and  resolve  that,  by  the 
grace  of  God,  I  will  abound  more  than  ever 
in  all  manner  of  gospel  obedience  ;  that  1 
will  strive  to  be  more  humble,  serious,  and 
watchful,  and  self-denying,  and  live  more 
above  the  world,  and  the  things  of  it ;  that 
I  will  pray  with  more  life,  and  read  the 
scriptures  with  more  care,  and  not  be  sloth- 
ful in  business,  but  fervent  in  spirit,  serving 
the  Lord  ;  that  I  will  abound  in  good  dis- 
course, as  I  have  ability  and  opportunity, 
with  prudence  ;  endeavoring  as  much  as  I 
can,  "  to  adorn  the  doctrine  of  God  my 
Saviour  in  all  things." 

3.  In  particular,  I  resolve  in  the  strength, 
spirit,  and  grace  of  Jesus  Christ  my  Lord, 
to  consider  well  and  perform  my  ordination 
vows  ;  to  hold  fast  the  form  of  sound  words 
which  I  have  heard  and  received,  in  "  faith 
and  love  which  is  in  Christ  Jesus ;"  and 
never  to  let  go  any  truth,  whatever  it  cost 
me;  ever  owning  the  scripture  as  "the 
only  rule  of  faith  and  practice." 

That  I  will  wholly  give  up  myself  to  the 
work,  and  employ  all  my  talents  in  the  ser- 
vice of  God  and  souls,  with  seriousness  and 
sedulity :  that  I  will  not  only  preach,  but 
to  the  utmost  of  my  power  defend,  the 
truths  of  God  against  all  opposers,  and  do 
all  I  can  to  convince  or  silence  gainsayers. 

That  I  will  endeavor  to  maintain  not  only 
truth,  but  peace  and  unity  in  the  church 
of  God  ;  that  I  will  patiently  bear,  and 
thankfully  accept  of,  the  admonitions  of  my 
brethren,  and  esteem  such  smitings  as  an 
excellent  oil  that  shall  not  break  my 
head. 

That  if  ever  God  shall  call  me  to  the 
charge  of  a  family,  I  will  walk  before  my 
house  in  a  perfect  way,  with  an  upright 
heart,  not  doubting  but  that  then  God  will 
come    unto   me ;    my    house   shall    be   a 


Bethel ;  wherever  I  have  a  tent  God  shall 
have  an  altar;  and  Joshua's  resolution 
shall  be  mine,  "  Whatever  others  do,  I  and 
my  house  will  serve  the  Lord." 

That  if  ever  God  calls  me  to  the  charge 
of  a  flock,  I  resolve,  by  his  grace,  with  all 
possible  diligence  to  lay  out  myself  for  the 
spiritual  good  of  those  over  whom  God 
shall  set  me  ;  and  that  in  conversation  I 
will  endeavor  to  be  an  example  to  the  flock, 
going  before  them  in  the  way  to  heaven  ; 
and  will  improve  all  the  interest  I  have, 
and  all  the  authority  I  may  have,  for  the 
honor  of  God,  the  good  of  souls,  and  the 
edifying  the  mystical  body  of  Christ. 

Whatever  opposition  I  may  meet  with  in 
my  work,  by  the  grace  of  God  I  will  not  be 
terrified  with  it,  nor  frightened  by  the 
winds  and  clouds  from  sowing  and  reaping  ; 
but  in  the  strength  of  my  God,  go  on  in  the 
midst  of  discouragements  ;  and  if  God  shall 
call  me  to  sufferings,  which  I  promise  to 
expect  and  count  upon,  I  will,  by  the  grace 
of  God,  suffer  cheerfully  and  courageously 
for  the  truths  and  ways  of  Christ ;  "  choosing 
rather  with  Moses,  to  suffer  afflictions  with 
the  people  of  God,  than  to  enjoy  the  plea- 
sures of  sin,  which  are  but  for  a  season  ;" 
and  I  will  esteem  not  only  the  crown  of 
Christ,  but  the  reproach  of  Christ,  greater 
riches  than  the  treasures  of  Egypt,  having 
respect  to  the  recompense  of  reward. 

This  is  the  substance  of  what  I  promise 
in  the  strength  of  the  Spirit  in  the  grace  of 
Christ ;  and  having  sworn  by  his  strength, 
I  will  perform  it,  that  I  will  keep  his  right- 
eous judgments,  and  the  Lord  keep  it  always 
in  the  imagination  of  the  thoughts  of  my 
heart,  and  establish  my  way  before  him. 


RULES  OF  CONDUCT  ADOPTED. 

BY  THE  REV.   E.  PORTER,   D.  D.,  ANDOVER,  U.  8. 

L  The  care  of  my  heart. 

1.  I  will  endeavor  to  keep  the  Sabbath 
holy.  I  will  avoid  conversation  on  worldly 
topics,  and  will  not  allow  myself  to  think 
on  any  matter  of  common  business,  nor  to 
read  literary  or  professional  books  on  this 
holy  day. 

2.  Special  hinderances  excepted,  I  will 
endeavor  to  maintain  secret  devotion  stated^ 
ly,  at  least  twice  a  day. 

3.  I  will  recollect  every  day  that  I  am 
mortal. 


RULES  OF  CONDUCT  ADOPTED. 


425 


4.  When  any  doubtful  thing  is  to  be 
done,  I  will  ask  myself,  "  How  will  it  bear 
the  eye  of  God's  omniscience  ?  how  will  it 
appear  at  the  judgment  ?" 

5.  I  will  endeavor  to  repress  all  undue 
regard  to  the  praise  or  censure  of  men,  by 
recollecting  that  God  is  a  witness  of  all  that 
I  do  or  think. 

6.  I  will  guard  against  selfishness  as  the 
"  abominable  thing  which  the  Lord  hates." 
When  I  detect  myself  in  being  especially 
pleased  with  a  good  action,  because  it  is 
done  by  myself,  or  done  by  another  through 
my  advice,  I  will  condemn  the  littleness 
of  such  feelings  as  below  the  dignity  of 
Christian  principles.  In  all  such  cases, 
I  will  not  speak  of  myself  without  some 
obvious  reason  ;  first,  because  it  may 
cherish  pride  ;  and  secondly,  because  it 
may  exhibit  the  appearance  of  pride  to 
others. 

7.  I  will  consider  myself  as  sacredly  ac- 
countable to  God  for  my  improvement  of 
the  injiuence  attached  to  my  station  ;  and 
will  endeavor  to  distinguish  betwixt  the 
respect  which  is  given  to  my  office,  and  that 
which  would  in  other  circumstances  be 
given  to  myself. 

II.  Care  of  my  tongue. 

1.  When  I  am  angry  I  will  never  speak, 
till  I  have  taken  at  least  as  much  time  for 
reflection  as  Athenodorus  prescribed  to  Cse- 
sar.* 

2.  I  will  never  talk  to  an  angry  man. 

3.  I  will  not  talk  to  a  man  intoxicated 
with  strong  drink. 

4.  I  will  receive  admonition  from  my 
friends  with  candor  and  thankfulness  ;  and 
will  be  careful  not  to  make  a  peevish  reply 
to  any  one  who  gives  me  advice,  though  it 
be  officious  or  even  impertinent. 

5.  That  I  may  be  kept  from  speaking 
amiss  of  my  Christian  brethren,  .1  will 
pray  for  them. 

6.  With  the  exception  of  cases  in  which 
Christian  prudence  requires  secrecy,  I  will 
considnr  it  sinful  to  say  any  thing  of  others 
privately,  which  I  would  not  say  openly. 
In  general  I  will  deal  in  secrets  as  little  as 
possible. 

*  This  prescription  was,  "  Always  repeat  the 
twenty-four  letters  of  the  Greek  alphabet  before 
you  g^ive  way  to  the  impulse  of  anger."  A  pre- 
scription still  more  worthy  than  that  of  the  heathen 
philosopher  to  be  remembered  is — "  When  in  an- 
ger, repeat  the  Lord's  prayer  before  you  give  utter- 
ance to  your  feelings." 

54 


7.  I  will  not  mention  the  fault  of  another, 
when  I  have  not  good  reason  to  hope  that 
some  valuable  end  will  be  answered  by  my 
doing  so. 

III.  Self-examination. 

I  will  regard  the  Bible  as  the  only  infal- 
lible test  of  character.  With  this  in  my 
hands,  if  I  am  deceived  as  to  my  spiritual 
state,  it  is  my  own  fault. 

I  am  satisfied  that  one  great  reason  why 
so  many  real  Christians  live  doubting,  and 
die  trembling,  is  the  neglect  of  self-exam- 
ination. 

1.  I  will  beware  of  relying  upon  official 
religion.  I  will  never  take  it  for  granted 
that  I  am  a  Christian  because  others  con- 
sider me  so  ;  nor  because  my  profession  or 
station  requires  that  I  should  be  a  Chris- 
tian. 

2.  In  judging  of  myself,  I  will  make 
due  allowance  for  the  restraints  I  have 
been  under  from  early  education — from 
dear  Christian  friends,  and  from  regard  to 
public  opinion  ;  and  will  never  ascribe  to 
Christian  principles  the  absence  of  faults 
which  I  am  under  no  temptation  to  commit. 

3.  In  any  doubtful  case,  where  good  and 
bad  motives  are  mingled  as  excitements  to 
action,  I  will  not  conclude  that  the  good 
motives  influence  me.  without  the  most  se- 
rious scrutiny. 

4.  I  will  watch  my  heart  uwAqy  affliction. 
As  the  severest  strokes  that  I  have  felt 
hitherto,  have  been  my  greatest  mercies,  I 
will  not,  like  the  perverse  child  that  at- 
tempts to  resist  or  escape  correction,  try  to 
break  away  from  the  rod  of  my  heavenly 
Father  ;  but  will  give  him  my  hand,  and 
beg  him  to  repeat  his  strokes,  when  he  sees 
it  necessary  to  purify  my  soul  from  sin. 

IV.  Studies. 

1.  I  will  read  no  book  without  the  ex- 
pectation of  real  benefit ;  and  will  consider 
that  as  lost  time  which  is  spent  in  reading 
without  attention  and  reflection. 

2.  I  will  never  covet  the  reputation  of 
knowing  every  thing. 

3.  I  will  never  speak  confidently  when  I 
am  in  doubt,  nor  scruple  to  say  that  I  am 
ignorant,  when  I  am  so. 

4.  Having  suffered  severely  by  late 
studies  at  night,  I  will  never  pursue  any 
serious  study  after  ten  o'clock  in  the  even- 
ing. 

5.  I  will  not  read  any  book  which  I 
should  be  unwilling  to  have  it  known  that  I 
have  read  ;  or  the  reading  of  which  I  shall 


426 


ESSAYS  ON  THEOLOGICAL  STUDY 


probably  recollect  with  regret  on  my  dying 
bed. 

6.  Since  my  time  for  study  is  so  much 
restricted  by  frail  health  and  various  en- 
gagements, I  will  consider  it  as  a  sacred 
duty  to  spend  no  time  in  the  attitude  of 
study,  without  direct  and  vigorous  applica- 
tion of  my  mind  to  some  important  subject. 

7.  I  will  not  hold  myself  at  liberty  to 
neglect  duties  that  are  plainly  devolved 
upon  me  by  the  providence  of  God,  even 
though  these  duties  debar  me  from  studies 
which  I  earnestly  wish  to  pursue. 

V.  Preparation  for  death. 

1.  When  I  awake  to  the  light  of  a  new 
day,  I  will  endeavor  to  ask  my.self  each 
morning,  "  Could  I  know  this  to  be  my  last 
day  on  earth,  what  duty  that  1  have  neg- 
lected ought  to  be  performed  ?" 

2.  That  I  may  not  be  surprised  by  death, 
I  will  endeavor  to  carry  with  me  the  habit- 
ual recollection,  that  it  may  come  at  any 
moment. 

3.  I  will  often  reflect  that  this  life  is  only 
preparatory  to  eternity  ;  and  that  he  who 
stationed  me  here,  knows  how  and  when  to 
calf  me  away. 

4.  As  my  comfort  in  death  must  depend 
on  my  hope  of  heaven,  I  will  often  examine 
this  hope  ;  because  if  I  have  good  reason 
to  believe  that  I  shall  live  with  Christ  in 
glory,  I  shall  have  no  reason  for  reluctance 
in  leaving  this  world,  any  more  than  the 
sentinel  in  being  called  from  his  post  after 
a  stormy  night,  or  the  child  who  has  been 
long  from  home,  in  returning  to  his  father's 
house. 

5.  I  am  satisfied  from  much  observation, 
that  the  bodily  pangs  of  dying  are  much  less 
terrible  than  is  commonly  supposed,  except 
in  a  few  extreme  cases.  I  will  not  there- 
fore be  greatly  disquieted  with  the  antici- 
pation of  these  pangs. 

VI.  Public  dlportment. 

1.  I  will  endeavor  to  remember  that  as  a 
minister  of  the  gospel,  my  office  is  more 
important  than  that  of  any  earthly  poten- 
tate. 

2.  In  my  intercourse  with  men,  I  will 
endeavor  not  to  degrade  this  office  by  ex- 
hibiting a  love  of  money,  one  of  the  vilest 
and  most  dangerous  passions  that  can  infest 
the  heart  of  a  minister. 

3.  I  will  watch  against  levity  in  conver- 
sation, a  fault  to  which  I  am  in  danger  of 
resorting  as  an  antidote  against  the  influ- 
ence of  feeble  health.     Yet, 


4.  I  will  not  identify  in  feeling,  or  in  my 
conduct  tempt  others  to  identify  religion  and 
melancholy  ;  because  if  I  were  to  paint  a 
Pharisee,  I  should  give  him  a  sad  counte- 
nance ;  but  if  an  angel  or  my  Saviour,  a 
cheerful  one.  The  fact  that  painters  who 
are  strangers  to  vital  godliness,  so  general- 
ly, in  representing  Christ,  give  him  the  as- 
pect of  sadness,  I  will  endeavor  to  make 
instructive  to  myself. 

VII.  Care  of  my  health. 

The  difference  between  that  slate  of 
health  which  amounts  to  bare  existence, 
and  that  which  admits  of  vigorous  mental 
action,  is  so  great,  that  there  is  no  earthly 
blessing  I  so  earnestly  desire  as  health. 
But  as  I  am  clearly  destined  to  be  an  inva- 
lid while  I  live,  whatever  I  am  to  do  for 
God  and  the  church,  is  to  be  accomplished 
by  systematic  care  of  my  frail  body. 

1.  I  will  not  eat  or  drink  any  kind  or 
quantity  of  food,  that  I  have  good  reason 
to  believe  will  impair  my  health. 

2.  I  will,  when  not  sick,  take  exercise 
daily,  equivalent  to  the  labor  of  sawing  and 
splitting  wood  two  hours. 

3.  When  in  perspiration,  I  will  not  stand 
or  sit  in  cold  air,  without  increase  of  cloth- 
ing. I  will  not  stand  or  walk  on  wet  ground, 
in  a  cold  season,  without  guarding  my  feet; 
and  I  will  shun  exposure  to  the  evening,  in 
cold  or  damp  weather. 


XVIIL— THE  STUDY  OF  THE  BIBLE. 

BY    THE    REV.    T.    H.    SKINNER,    D.   D.,  OF   NEW    YORK. 

As  the  great  end  of  the  sacred  office  is 
to  impress  the  contents  of  the  Bible  on  the 
hearts  of  men,  so,  in  subserviency  to  that 
end,  the  great  business  of  those  who  exer- 
cise that  office  is  to  acquire,  as  perfectly  as 
possible,  the  meaning  and  spirit  of  that  di- 
vine book.  All  creeds,  systems,  theories, 
sciences,  are  to  be  tried  by  the  Bible,  and 
to  be  rejected  as  falsifying  the  divine 
veracity,  if  they  cannot  abide  the  trial. 
To  a  man  who  understands  the  literary 
character  of  the  Bible,  and  remembers  the 
fallibility  of  the  human  mind,  and  the  in- 
fluence of  depravity  in  obscuring  evidence 
and  perverting  reason,  this  is  a  motive  of 
resistless  power  to  the  utmost  diligence, 
candor,  and  seriousness,  in  searching  out 
the  real  doctrine  of  the  sacred  text.  Who 
that  does  not  forget  how  soon  he  is  to  ao- 


THE  STUDY  OF  THE  BIBLE. 


427 


swer  for  himself  at  the  bar  of  heaven, 
would  choose  to  take  part  in  that  business, 
of  which  not  a  little  has  been  done,  wherein 
the  Bible  is  made  to  condemn  what  it  in 
fact  approves,  and  to  approve  what  it  con- 
demns, and  to  speak  with  authority  where 
it  has  maintained  a  perfect  silence?  He 
who  demands  for  his  own  utterances  the 
reverence  which  is  due  only  to  the  oracles 
of  God,  should  first  be  sure,  that  those  ut- 
terances and  the  divine  oracles  have  pre- 
cisely the  same  sense  ;  otherwise  he  is  a 
worm  of  the  dust  arrogating  the  place  of 
the  supreme  Intelligence  and  the  supreme 
Majesty  of  the  universe. 

But  a  preacher  who  would  fully  develop 
the  power  of  his  function,  must  aim  to  de- 
clare, in  his  official  ministrations,  not  only 
truth,  but  the  entire  truth  of  God — the  en- 
tire sense  of  the  Bible,  on  all  the  subjects 
of  which  it  treats.  Nor  should  he  content 
himself  with  a  bare  statement  of  the  propo- 
sitions which  the  Bible  contains  on  the  va- 
rious topics  of  theology.  He  should  study 
that  book  to  make  himself  acquainted  with 
its  treasures  of  language,  its  eloquence,  its 
poetry,  its  depths  of  learning.  All  books, 
in  comparison,  are  poor  of  thought,  of  feel- 
ing, of  expression,  of  whatever  gives  power 
and  excellence  to  discourse.  The  subjects 
of  sermons,  the  materials  which  enter  into 
their  structure,  their  arguments  and  illus- 
trations, their  spirit  and  manner,  their  grace, 
beauty,  and  strength  of  style,  should  be  de- 
rived as  much  as  possible  from  this  celes- 
tial source.  In  short,  no  book,  no  study, 
except  as  it  may  assist  him  in  better  under- 
standing and  explaining  the  scriptures,  is 
of  much  advantage  to  a  minister  of  the 
gospel. 

The  study  of  the  Bible,  therefore,  is,  com- 
prehensively, the  only  study  of  preachers. 
So  it  is  forcibly  declared  to  be  by  St.  Paul, 
1  Tim.  iv.  15.  It  is  a  study  deep  and  am- 
ple enough  to  exhaust  a  thousand  of  the 
ordinary  terms  of  human  life.  It  is  not  fit 
that  I  should  here  speak  of  the  manner  in 
which  this  study  should  be  conducted  :  I 
will  only  say,  in  the  words  of  one  of  the 
first  of  the  Christian  fathers,  tenenlem  sacros 
codices  sorimus  abrepat,  el  cadcntem  faciem 
pagina  sancfa  susdpiat.  Spare  not  a  mo- 
ment from  the  study  of  the  Bible,  which 
sleep  does  not  demand  for  the  resuscitation 
of  your  exhausted  powers. 

II.  It  should  be  one  of  the  leading  objects 
of  a  preacher's  life  to  enlarge,  as  much  as 


possible,  his  acquaintance  with  divine  truth, 
in  its  systematic  relations  and  affinities. 
Though  a  complete  system  of  doctrines  is  no- 
where presented,  in  scripture,  in  one  digest- 
ed view  ;  yet  the  truths  of  inspiration  do 
pertain  to  a  system,  and,  like  truths  in  the 
natui'al  world,  admit  of  classification.  That 
any  one  has  ever  made,  or  will  ever  make 
a  perfect  arrangement  of  these  truths,  I  do 
not  affirm,  and  do  not  believe.  They  are 
parts  of  a  system  vast  as  the  universe,  and 
extending  from  eternity  to  eternity  ;  and 
they  are  so  sundered,  interspersed,  and  in- 
tervolved  into  one  another,  as  they  lie  every, 
where  in  scripture,  that  it  is  doubtless  be- 
yond the  power  of  man  to  set  them  together 
exactly  in  their  proper  places,  and  in  per- 
fectly systematic  order.  Nor  can  the  dam- 
age be  estimated,  which  these  truths  have 
suffered  in  statement  and  exhibition,  by  at- 
tempts at  systematizing  them,  not  conducted 
with  a  just  sense  of  the  sacredness  and  dif- 
ficulty of  that  work.  Still,  the  relations 
which  the  truths  of  revelation  sustain 
towards  each  other,  as  component  parts  of 
a  .system,  are  to  some  extent  clearly  per- 
ceptible by  us  ;  and  the  process  of  classify- 
ing them  must  no  more  be  abandoned,  than 
an  endeavor  to  acquire  the  true  knowledge 
of  them.  They  are  truly  understood,  no 
further  than  they  are  seen  in  their  syste- 
matic affinities  and  bearings.  In  divinity, 
as  well  as  in  law  and  physics,  to  obtain  true 
knowledge  is  not  to  obtain  bare  historical 
information,  but  correct  and  enlarged  views 
of  the  connection  of  things  with  one  ano- 
ther, and  their  mutual,  various,  and  inter- 
minable relations  and  tendencies. 

It  is  incumbent  on  preachei's,  as  their 
great  business  with  mankind,  to  explain, 
defend,  and  enforce  revealed  truth ;  but 
power  to  do  this  depends  essentially  on  a 
systematic  knowledge  of  that  truth,  or  a 
knowledge  of  it  as  inter-connected  and  mu- 
tually related  in  its  various  departments  and 
ramifications.  It  is  most  manifest,  that  no 
one  can  set  forth  any  part  of  truth  symme- 
trically, precisely  defined,  and  in  fitting 
color  and  costume,  any  further  than  he 
has  understood  and  digested  it  in  its  sys- 
tematic relations  to  other  truths.  He  who 
pretends  to  go  further  with  his  explana- 
tions or  descriptions  than  he  has  gone  in 
systematic  understanding,  advances  in  the 
dark,  and  knows  not  whereof  he  affirms, 
and  whither  his  random  assertions  tend. 
Either   we  should   not  attempt  to   impart 


428 


ESSAYS  ON  THEOLOGICAL  STUDY. 


solid  instruction  from  the  pulpit,  or  we 
should  constantly  study  to  make  ourselves 
thoroughly  systematic  theologians. 

Let  me  not  be  misunderstood  in  what  I 
have  said  of  the  knowledge  in  question. 
It  is  not  knowledge  to  be  obtained  by  con- 
ning over,  how^ever  sedulously,  a  formula 
of  faith,  or  a  body  of  divinity — another 
man's  line  of  things  made  ready  to  our 
hand.  It  is  one  thing  to  know,  that  such 
and  such  are  the  definitions  and  statements 
comprised  in  a  certain  system ;  and  ano- 
ther thing  to  understand  clearly  the  con- 
gruities,  and  bearings,  and  connections : 
that  is,  in  other  words,  the  true  meaning  of 
those  statements.  The  first  is  bare  histori- 
cal knowledge,  which  a  child  may  acquire  ; 
the  last  is  the  result  of  independent  and 
patient  thought,  and  of  thorough  investiga- 
tion of  the  principles  and  tendencies  of 
things.  This  is  what  is  needed.  It  is  not 
to  know  what  others  have  done  in  tlie  busi- 
ness of  systematizing  divine  truth,  that  will 
qualify  preachers  for  successfully  defend- 
ing and  inculcating  it ;  but  to  be  able  in 
some  measure  to  systematize  it  for  them- 
selves. 

It  is  to  be  lamented  that  philosophical 
speculations  are  too  much  intermingled  in 
our  systems  of  divinity.  But  theology  and 
philosophy  have  never  been  dissociated,  and 
never  will  be,  unless  theology  ceases  to  be 
a  science.  In  all  ages  there  have  been 
different  theological  systems,  and  different 
systems  of  philosophy  also.  And  the  dif- 
ference in  the  latter,  has  produced,  and,  I 
might  almost  say,  constituted  almost  the 
whole  of  the  difference  in  the  former.  Phi- 
losophy confessedly  has  not  yet  arrived  at 
perfection;  and  he  would  speak  unadvised- 
ly who  should  affirm  that  there  was  no  in- 
termixture of  error  in  the  best  system  of 
theology  extant.  In  the  business  then  of 
tracing  out  the  systematic  order  and  con- 
nections of  revealed  truth,  if  ministers  of 
the  gospel  would  secure  themselves  against 
mistake,  they  must,  along  with  profound 
respect  for  what  has  been  done  in  this 
work  by  other  human  minds,  cherish  in 
themselves  a  spirit  of  independence  of 
man.  Let  them  remember  who  it  is  that 
hath  said  to  them,  "Call  no  man  father 
upon  earth  ;  for  one  is  your  Father  who  is 
in  heaven."  It  is  only  by  following  this 
counsel  that  they  can  avoid  the  danger 
and  the  responsibility  of  teaching  for  doc- 
trines the  commandments  or  opinions  of 


men.  But  their  distrust  in  man  should  in- 
clude self-distrust,  since  they  are  men  also. 
While  pursuing  the  highest  kind  of  know, 
ledge,  the  true  policy,  the  indispensable 
condition  of  success,  is  to  keep  the  eye 
single,  the  mind  humble  and  ready  to  sur- 
render its  own  preconceptions,  and  embrace 
the  truth  wherever  it  may  be  found,  or 
from  whatever  source  it  may  proceed.  It 
is  the  truest  wisdom  to  do  this  ;  it  is  in  their 
youth  that  men  of  vigorous  and  untrammel- 
ed  minds  have  most  confidence  in  their  own 
speculations.  Increased  knowledge  of  the 
true  system  of  the  gospel,  the  result  only 
of  long-continued  ajiplication,  extended 
through  the  various  departments  of  the  field 
of  divine  doctrine,  and  many  times  renew- 
ed, lowers  one's  estimate  of  his  own  attain- 
ments, and  makes  him  more  a  learner  at 
the  end  than  he  was  at  the  beginning  of  his 
course.  There  was  not  the  least  affecta- 
tion of  modesty  in  the  remark  of  the  great 
Newton  to  his  friends,  on  their  expressing 
admiration  at  his  sublime  discoveries,  "  To 
myself  I  seem  to  have  been  as  a  child  play- 
ing on  the  sea-shore,  while  the  immense 
ocean  of  truth  lay  unexplored  before  me." 


XIX.— ON  THE  STUDY  OF  THE  EVIDEN- 
CES OF  CHRISTIANITY. 

BY    THE    REV.    JOHN    HANNAH,  D.  D. 

But  is  it  necessary,  or  even  profitable, 
that,  fully  persuaded  as  you  already  are 
concerning  the  truth  of  Christianity,  you 
should  occupy  your  time  in  the  examina- 
tion of  its  evidences  ?  I  think  it  is.  Such 
an  examination  will  serve,  by  the  blessing 
of  God,  to  supply  your  own  mind  with  a 
large  accession  of  lighten  the  subject  which 
is  most  dear  to  your  best  affections,  and  will 
thus  establish  and  guard  your  confidence  in 
"  the  faith  which  was  once  delivered  unto 
the  saints."  It  will  also  prepare  you,  in 
this  age  of  fearless  skepticism  and  innova- 
tion, to  detect  and  expose  the  manifold  arti- 
fices  which  the  oppugners  of  Christianity 
may  contrive  ;  to  seize  the  Proteus  of  in- 
fidelity in  all  its  tortuous  shiftings  and 
transformations,  and  fix  it  in  its  proper 
shape,  while  you  approve  yourself  "  ready 
always  to  give  an  answer  to  every  man 
that  asketh  you,  a  reason  of  the  hope 
that  is  in  you,  with  meekness  and  rever- 
ence," showing,  by  arguments  the  most 
convincing  and   unanswerable,    that   you 


ON  THE  VALUE  OF  TIME. 


429 


have  not  followed  "  cunningly  devised 
fables;"  finally,  it  will  guide  you  to  a 
more  intimate  and  exact  acquaintance  with 
the  contents  of  that  revelation  which  you 
thus  learn  to  substantiate  by  appropriate 
and  satisfactory  proof.  Rightly  to  study 
the  evidences  of  Christianity,  is,  in  an 
eminent  degree,  to  study  Christianity  itself, 
and  to  gain  a  view,  at  once  more  distinct 
and  more  comprehensive,  of  its  rich  and 
saving  discoveries. 

Let  it  never  be  forgotten,  however,  that 
this  study  is  of  a  strictly  subordinate  and 
introductory  character.  You  are  not  to 
rest  in  it  as  an  end,  but  to  use  it,  and  to 
teach  others  also  to  use  it,  as  a  means.  Do 
we  receive  Christianity  as  a  revelation  tru- 
ly divine  ?  Can  we  lay  our  hand  upon  the 
sacred  volume,  and  with  triumphant  assu- 
rance say,  "This  is  the  book  of  God?" 
And  are  we  filled  with  a  secret  satisfaction 
and  joy,  when  we  find  that  all  the  assaults 
of  its  enemies  serve  only  to  prove  its  im- 
pregnable stability  and  strength  ?  Wliy 
do  we  not,  then,  faithfully  apply  it  to  its 
own  spiritual  and  practical  purposes  ?  It 
is  delightful  to  "  walk  about  Zion,"  and 
"tell  the  towers  thereof,"  to  "mark  well 
her  bulwarks,"  and  "consider  her  pala- 
ces ;"  but  how  much  more  delightful  is  it 
to  enter  the  venerable  precincts,  to  pass 
through  the  interposing  veil,  to  approach 
"the  mercy-seat  and  cherubim,"  in  the 
sanctuary  of  interior  and  holy  worship, 
and  with  the  full  confidence  of  faith  and 
hope  to  cry,  "  Lord,  lift  thou  up  the  light 
of  thy  countenance  upon  us."  "  One 
thing  have  I  desired  of  the  Lord,  that  will 
I  seek  after  ;  that  I  may  dwell  in  the  house 
of  the  Lord  all  the  days  of  my  life,  to  be- 
hold the  beauty  of  the  Lord,  and  to  inquire 
in  his  temple."  "  Lord,  I  have  loved  the 
habitation  of  thy  Iiouse,  and  the  place  where 
thine  honor  dwelleth." 


XX.— ON  THE  VALUE  OF  TIME. 

ITTHE  REV.  JESSE  APPLETON,  D.  D.,  LATE  PRESIDENT 
OF  BOWDOIiV  COLLEOE,  UNITED  STATES. 

Of  the  various  ways  in  which  time  is 
frequently  wasted  by  young  gentlemen 
who  are  professedly  engaged  in  literary 
pursuits,  I  notice, 

1.  Your  time  will  be  partially  lost,  if 
your  reading  is  not  conducted  agreeably  to 


.some  plan  or  method.  The  accomplish- 
ment of  any  thing  valuable,  must  be  pre- 
ceded by  design.  To  effect  any  thing  to 
good  purpose,  it  is  necessary  to  know  pre- 
viously what  we  mean  to  effect.  The  ob- 
ject aimed  at  must  be  well  defined  ;  and 
the  path  leading  to  it  must  be  distinctly 
marked.  The  importance  of  what  is  here 
recommended  will  be  rendered  obvious  by 
the  following  illustration.  At  rising  in  the 
morning  one  person  submits  it  to  chance, 
in  what  manner  the  day  shall  be  spent.  He 
reads  the  book  that  is  casually  thrown  in 
his  way,  and  continues  the  reading  no 
longer  than  he  is  prompted  by  present  incli- 
nation. Should  another  be  presented,  it  is 
assumed  with  equal  readiness,  and  aban- 
doned with  the  same  caprice.  Another 
person  has  the  subject  of  investigation  be- 
fore him,  and  the  book  by  which  he  is  de- 
termined to  aid  his  inquiries.  At  the  close 
of  the  day  there  will  be  an  important  dif- 
ference in  the  value  of  their  respective  ac- 
quirements. In  the  latter  case,  the  mind 
is  fixed  upon  its  object  ;  in  the  former,  it 
has  no  object.  The  one  pursues  the  path 
previously  marked  out  for  himself;  the  oth- 
er  had  no  path  to  pursue.  That  which  is 
true  of  a  day,  may  be  true  of  a  year,  or 
of  a  longer  period. 

2.  Much  time  is  lost  in  reading  with  divi- 
ded attention.  The  power  of  fixing  the  atten- 
tion, i.  e.  of  commanding  the  thouglits,  has 
the  most  important  connection  with  mental 
improvement.  Your  acquisitions  will  be 
very  nearly  proportionate  to  the  degree  in 
which  this  power  is  possessed  ;  and  this 
power,  let  it  be  observed,  is  not  born  with 
us,  but  is  the  creature  of  habit.  So  far 
obtain  the  command  of  your  minds,  as  easily 
to  exclude  all  thoughts  foreign  to  the  sub- 
ject which  you  wish  to  investigate,  and 
your  success  in  the  investigation  will  ex- 
ceed  your  hopes.  But  if  while  a  book, 
however  well  chosen,  engrosses  the  eye, 
the  attention  is  shared  by  another  object,  or 
divided  among  many,  little  will  be  acquired ; 
and  what  is  still  worse,  the  mind  becomes 
unmanageable,  and  habits  of  inattention 
will  be  confirmed.  Nor  ought  I  to  omit 
this  opportunity  of  suggesting,  that  as  mem- 
ory  depends  much  on  attention,  you  will  by 
this  careless  manner  of  reading  form  a  bad 
memory,  or  impair  a  good  one.  I  speak  of 
forming  a  memory,  in  a  full  belief  that  this 
is  as  truly  within  our  own  power  as  to  form 
an  intellectual  or  moral  character.     You 


430 


ESSAYS  ON  THEOLOGICAL  STUDY. 


have  all  been  sensible,  I  presume,  on  some 
occasions,  of  the  difficulty  of  confining 
your  attention  to  a  particular  subject,  and 
you  have  known,  too,  the  unhappy  effects 
in  which  this  difficulty  has  resulted.  We 
sometimes  imagine  that  we  have  made  great 
efforts  in  studying  a  subject,  when  in  reali- 
ty the  subject  has  scarcely  been  studied  at 
all.  The  effort  has  been  chiefly  expended 
in  unsuccessful  endeavors  to  fix  the  mind. 
The  general  of  an  army  could  hardly  be 
so  far  mistaken,  as  to  suppose  that  he  had 
been  engaged  in  hard  fighting,  when  he  had 
been  principally  occupied  in  urging  his 
troops,  or  in  bringing  back  fugitives  into  the 
line.  Whatever  you  read  or  study,  let 
your  mind  be  wholly  engrossed  by  the  sub- 
ject. 

3.  A  state  of  mind  nearly  allied  to  that 
which  has  just  been  noticed,  is  indecision. 
You  must  not  only  ascertain  what  ought  to 
be  done,  but  must  determine  to  do  it.  There 
is  doubtless  a  time  for  deliberating,  and  on 
the  right  use  of  this  it  depends  whether  a 
man's  life  shall  be  distinguished  for  temer- 
ity or  good  judgment.  But  the  whole  of 
life  is  not  to  be  devoted  to  inquiry  or  inde- 
cision. Deliberation  becomes  important, 
chiefly  because  it  relates  to  action.  The 
purpose  of  inquiry  is  to  ascertain  the  fitness 
of  an  object,  and  the  most  direct  and  hon- 
orable way  to  attain  it.  Let  doubt  and  de- 
liberation end  whenever  it  becomes  fully 
apparent  what  ought  to  be  done.  No  great 
effort  of  bodily  strength  is  to  be  expected, 
when  the  sinews  and  fibres  are  relaxed. 
In  this  particular  there  is  a  striking  coinci- 
dence between  the  body  and  the  mind. 
There  must  be  a  tone,  a  kind  of  elasticity 
produced  in  the  intellectual  powers  ;  other- 
wise the  greatest  advantage  will  not  be  ob- 
tained from  your  time  and  means  of  in- 
struction. Nothing  of  very  high  value  can 
be  acquired  without  determination.  It  is 
among  the  most  permanent  advantages  of 
a  collegiate  education,  that  the  general 
course  of  study  is  defined  and  established. 
In  this  respect  there  can  be  no  uncertainty 
what  ought  to  be  done ;  the  object  is  dis- 
tinctly exhibited  ;  nothing  is  wanting  but 
determination  and  perseverance.  But  while 
these  are  wanting,  time  will  be  partially 
lost,  and  the  progress  of  mental  cultivation 
will  be  slow  and  disheartening. 

4.  Another  way  of  losing  time  is  by 
spending  it  in  idle  conversation  and  low 
pursuits.     I  need  not  inform  you  how  crim- 


inal this  is,  when  contemplated  in  a  moral 
view.  You  know  on  whose  authority  it 
rests  that  "  by  our  words  we  shall  be  jus- 
tified or  condemned."  I  have  at  present 
peculiar  reference  to  your  intellectual  char- 
acters and  progress.  Conversation  relating 
to  your  stated  exercises,  or  on  subjects  of 
science  or  literature  in  general,  is  doubtless 
a  very  correct  and  advantageous  way  of 
spending  your  time.  It  well  becomes 
young  men  of  academical  character,  to  cul- 
tivate literary  intercourse.  Your  exer- 
cises will  hereby  become  the  more  familiar, 
and  the  subjects  to  which  they  relate  be 
more  deeply  impressed  on  the  mind.  In 
addition  to  this,  you  will  acquire  a  com- 
mand of  language,  and  ability  to  take  part 
in  literary  discussions.  On  the  contrary, 
by  idle,  impure,  or  profane  conversation, 
and  low  pursuits,  your  intellectual  natures 
will  be  degraded — you  will  contract  aver- 
sion to  manly  and  laudable  employments — 
you  will  lose  all  relish  for  good  society, 
and  be  prepared,  on  leaving  college,  to  form  . 
such  associations  as  will  lead  you  either  to 
forget,  or  to  pervert  to  the  worst  purposes, 
whatever  of  knowledge  may  be  here  ob- 
tained. To  secure  that  attention  which  is 
so  necessary  to  the  student's  success,  the 
codes  of  all  literary  institutions  have  pro- 
vided that  certain  hours  shall  be  punctu- 
ally devoted  to  study.  Were  this  provis- 
ion not  accompanied  with  any  allowance 
of  time  for  relaxation,  it  would  be  evident- 
ly unreasonable.  But  where  ample  pro- 
vision of  this  kind  is  made,  all  infringe- 
ment on  the  law — all  neglect  of  study- 
hours  must  be  without  excuse.  A  habit 
of  leaving  your  rooms,  or  of  freely  admit- 
ting others  into  them,  in  hours  of  study,  is 
with  obvious  propriety  noticed  and  con- 
demned by  the  laws  of  this  seminary.  The 
former  indeed  is  a  twofold  offence  ;  first, 
against  order,  for  the  maintenance  of  which 
the  law  has  made  a  wise  provision  ;  and 
secondly,  against  politeness,  as  a  person 
thus  guilty  throws  himself  on  those  who 
are  desirous  of  making  a  better  use  of  their 
time,  and  may  not  possess  the  resolution 
which  indeed  they  ought  to  have,  of  saying 
to  him  plainly  that  his  visits  are  unwelcome. 
Amusements  are  justifiable  so  far  only  as 
they  contribute  to  health,  or  prepare  the 
mind  for  more  vigorous  and  effectual  ap- 
plication. By  bodily  exercise  both  these 
objects  are  accomplished  at  the  same  time. 
Whatever  kind  of  diversion  either  partakei 


THE  REGULATION  OF  THE  THOUGHTS. 


431 


of  dissipation  or  leads  to  it,  should  be  the 
object  of  unqualified  reprobation.  All  kinds 
of  irregularity  or  excess,  instead  of  contri- 
buting to  health,  impair  it.  The  injurious 
effects  are  frequently  so  great  as  to  be  im- 
mediately perceptible  ;  but  if  lung  delay- 
ed, they  are  still  real  and  certain.  No 
person  can  violate  with  final  impunity  the 
order  of  nature,  or  laws  of  sobriety.  Nor 
is  the  mind  by  every  species  of  dissipation 
less  injuriously  affected  than  the  body  ;  and 
it  is  perversion  of  language  to  speak  of  re- 
creating the  mind  by  that  which  deadens 
perception,  disorders  the  judgment,  and 
stupifies  the  powers  of  investigation.  Even 
in  those  bodily  exercises,  which,  if  used 
with  moderation,  are  innocent  and  saluta- 
ry, there  may  be  danger  of  excess.  Never 
let  it  escape  you,  that  there  is  a  broad  line 
of  distinction  between  amusement  and  the 
duties  of  life.  He  who  converts  amuse- 
ments into  an  employment,  places  his  mind 
upon  them,  or  uses  them  for  their  own  sake, 
is  guilty  of  an  error  not  less  absurd  than 
that  of  the  miser  who,  because  wealth  is 
known  to  procure  the  necessaries  and  luxu- 
ries of  life,  attributes  to  it  an  absolute  in- 
herent value,  and  makes  it  an  object  of 
passionate  idolatry. 


XXI.— THE  REGULATION  OF  THE 
THOUGHTS. 

BY  REV.  THOMAS    CHALMERS,  D.  D. 

There  is  a  distinction  between  the  vol.. 
untary  and  the  involuntary,  between  the  vir- 
tuovs  and  the  vicious  emotions  with  which 
the  heart  may  be  filled  ;  a  distinction  which, 
we  think,  is  not  sufficiently  adverted  to. 
By  adverting  to  it,  we  should  by  examina- 
tion be  led  to  discover  what  degree  of  vir- 
tue there  may  be  in  the  sensibilities,  which 
have  something  organic  in  them.  Nothing 
can  be  vicious  which  is  not  voluntary  ;  and, 
therefore,  in  estimating  criminality,  it  is 
necessary  to  consider  how  far  the  will  is 
concerned.  When  we  speak  of  the  patho- 
logy of  the  mind,  we  mean  that  the  mind 
is  passive.  In  every  emotion,  we  must 
trace  what  share  the  will  had  in  it :  and  we 
shall  thus  learn  how  far  it  was  virtuous  or 
vicious.  If  the  eye  be  directed  to  an  ob- 
ject, we  cannot  help  seeing  it ;  but  we  may 
shut  our  eyes  or  turn  them  away.  It  is 
in  a  similar  way  that  man  is  shown  to  be 


responsible  for  his  belief.  There  is  an 
organic  necessity  for  believing  according 
to  the  evidence  presented  ;  but  then  the 
will  has  an  intromission  with  all  the  steps 
leading  to  ihe  presentation  of  that  evidence. 
It  docs  not  matter  whether  the  object  be 
presented  to  the  eye  or  to  the  mind.  The 
latter  has  attention,  the  looking  faculty  of 
the  mind,  which  may  be  recalled  at  pleas- 
ure. If  any  object  be  present  to  the  mind, 
the  emotion  of  the  heart  is  a  pathological 
consequence  :  but  the  will  is  responsible  for 
the  presence  of  the  object.  The  culture  of 
the  heart  is  not  in  the  imports,  but  in  the 
exports  ;  directing  the  mind  to  right  objects 
externally,  by  the  contemplation  of  which 
right  emotions  are  produced.  Thus  the 
sanctifying  effects  of  faith  are  experienced 
by  keeping  the  thoughts  fixed  on  the  arti- 
cles of  religion.  The  chapter  in  Paley,  in 
which  this  subject  is  adverted  to,  is  preg- 
nant with  interest. 

Two  emotions,  of  a  very  different  char- 
acter, may  be  excited  by  the  same  object 
or  event.  Thus,  either  mirth  or  sorrow  may 
be  excited  by  witnessing  the  same  accident. 
We  are  not  now  to  inquire  what  comes  be- 
tween the  accident  and  our  feelings  to  pro- 
duce these  different  results ;  but,  perhaps, 
there   is  some  incongruity  in  the   circum- 
stances,  which  incongruity  causes  laughter. 
We  might  instance  an  obvious  specimen  of 
the  ludicrous — an  acquaintance  in  the  act 
of  falling.     There   is  no  doubt  an  incon- 
gruity between  the  moment  of  his  walking 
uprightly,  with  the  full  anticipation  of  get- 
ting forward,  in  that  attitude,  to  the  object 
whither  he  is  bending ;  and  the  next  mo- 
ment of  his  floundering  in   the   mud,   and 
hastening  with  all  his  might  to  gather  him- 
self up  again.     And  our  mirth  will  be  in- 
creased if  he  was  walking  with   somewhat 
of  a  professional  step,  and  if  it  happened 
in  the  muddiest  part  of  the  road,  and  if  he 
was  in  the  act  of  making  an  obeisance  to 
the  passing  ladies  before  a  host  of  specta- 
tors, and  was  thus  led  to  make  a  reverence 
much  more  profound  than  he  had  calcula- 
ted upon.     But  let  the  awkwardness  of  the 
fall  remain,  and  let  there  be  added  a  frac- 
ture, or  a  stream  of  blood,  or  a  fit,  or  symp- 
toms of  much  pain,  and  then  another  set  of 
emotions  will  be  excited,  and  will  overbear 
the  former.     A   mathematician   might  re- 
quire  the  exact  point  where  the  one   neu- 
tralized the  other  ;  but  all  are  sensible  that 
i  the  two  emotions  might  be  so  balanced  as 


432 


ESSAYS  ON   THEOLOGICAL  STUDY. 


to  produce  an  ambiguity  between  the  pity 
we  were  led  to  feel,  and  the  levity  we 
could  not  suppress.  Accordingly,  as  the 
mind  looks,  the  heart  is  affected.  The 
heart  follows  the  mind,  in  this  process,  with 
a  fidelity  which  is  very  constant. 

But  observe  how  differently  the  same  ob- 
ject affects  different  individuals.  If  we  look 
at  two  or  more,  we  shall  find  that  the  point 
to  which  we  have  referred  varies  in  differ- 
ent persons.  With  some,  it  would  require 
a  great  amount  of  suffering  to  stop  their 
merriment,  while,  with  others,  the  slight- 
est pain  would  be  sufficient.  A  gradation 
is  observable  fi'om  those  who,  by  the  slights 
est  reflection  on  the  pain  that  may  have 
been  incurred,  would  instantly  change  the 
mood  of  their  spirits,  to  those  who  could 
still  look  sportively  on,  and  send  forth  an 
ecstasy  of  inhuman  delight,  in  the  face  of 
agony  the  most  palpable  and  excruciating. 
You  may  remember  the  difference  observ- 
able, in  this  respect,  among  children  of  the 
same  family  ;  some  of  them  practising  a 
certain  mischievous  roguery  on  the  domes- 
tic animals,  involving  in  it  some  degree  at 
least  of  suffering,  while  in  others  there  was 
the  I'evolt  of  pained  and  offended  sensibility. 
With  the  boys,  it  was  a  sense  of  the  ludi- 
crous that  chiefly  predominated,  while  the 
girls,  with  the  characteristic  tenderness  of 
their  sex,  were  most  alive  to  sympathy  ; 
and,  accordingly,  upon  these  occasions  the 
former  were  generally  brought  in  as  the 
defaulters,  and  the  latter  appeared  as  the 
informers,  or  the  plaintiffs,  moved  alike 
with  pity  on  account  of  suffering,  and  with 
indignation  against  the  wanton  infliction  of 
it.  We  may  also  have  seen  how,  in  one 
set  of  spectators,  the  ludicrous  propensity 
excited  by  the  fall  has  been  checked  and 
superseded  by  the  other  emotion,  on  discov- 
ering that  some  hurt  had  been  sustained  ; 
while,  in  another  set,  the  very  limp,  or  con- 
tortion, or  vociferous  outcry,  that  gave  evi- 
dence of  the  pain,  would  only  minister  food 
to  the  ludicrous  propensity,  and  cause  them 
to  break  forth  into  a  still  louder  ecstasy 
than  before.  It  is  even  conceivable  that 
some  dreadful  result  may  have  happened, 
and  that  weeping  relatives  may  have  con- 
gregated around  ;  and  yet  even  this  may 
QOt  be  tragical  enough  to  affect  a  few  stout 
and  confirmed  associates  in  blackguardism, 
who  might  stand  their  ground  against  a  re- 
presentation that  softened  all  but  themselves, 
and  even   lift  up  a  shout  of  brutal  exulta- 


tion, though  they  had  to  make  an  instanta- 
neous escape  from  the  indignation  of  a 
crowd  who  thought  more  correctly,  and  felt 
more  tenderly  than  they.  It  is  painful  to 
follow  out  these  exhibitions  of  our  species 
to  cases  of  still  more  monstrous  and  une- 
quivocal atrocity,  when  a  savage  enjoy- 
ment seems  to  be  felt  in  the  very  spectacle 
of  human  agony,  and  when  the  writhings 
of  a  sentient  creature  in  torment  can  be 
looked  upon,  not  with  coldness  only,  but  with 
positive  complacency.  Such  is  tiie  case  with 
the  cruelties  of  an  Indian  torture,  which 
are  not  only  witnessed  but  injlicted  with 
barbarian  transport  on  the  unhappy  victim; 
and  such  was  the  case  also  in  those  religious 
martyrdoms,  when  the  tyrants  of  ancieni 
or  the  inquisitors  of  modern  Rome  could, 
from  some  proud  and  purple  eminence, 
feast  their  eyes  on  the  last  quiverings  of 
agonized  nature. 

All  this  diversity,  we  think,  is  not  owing 
to  different  pathological  laws.  Present  a 
cruel  man  with  nothing  but' suffering,  and 
it  will  excite  compassion.  But  he  sees  a 
different  object  from  that  which  the  hu- 
mane man  sees  ;  and  his  depravity  consists 
in  so  directing  his  mind  to  that  object,  as  to 
allow  the  other  to  be  banished.  These  ob-. 
servations  apply  to  the  experiments  of  sci- 
entific men  on  living  animals.  There  is 
not  a  different  pathological  law  ;  but  they 
proceed,  in  spite  of  the  pain  inflicted,  be- 
cause the  mind  is  taken  up  by  another  ob- 
ject. You  cannot  repeal  the  pathological 
law  ;  but  you  can  shun  the  improper  ob- 
ject. Hence  we  learn  the  mighty  import- 
ance of  objective  Christianity.  The  whole, 
of  Christian  feeling  depends  on  it.  We 
also  learn  the  ascendant  rank  of  faith  in 
sanctificalion  ;  for  it  is  only  by  the  constant 
memory  of  the  things  we  believe,  that  sanc- 
tificalion is  promoted.  We  thus  '•  build 
ourselves  up  in  our  most  holy  faith."  There 
is  a  remarkable  influence  exercised  by  an 
object  over  the  character  and  conduct;  and 
the  way  in  which  a  man  looks  has  great 
power  over  his  mind.  This  is  often  ad- 
verted to  in  scripture,  which  speaks  of  the 
power  resulting  merely  from  the  truths  be- 
ing revealed.  Faith  is  sometimes  traduced, 
as  if  it  dispensed  witii  virtue,  whereas  it  is 
an  instrument  of  moral  renovation. 

Proceed  on  tliis  principle  in  cultivating 
the  heart.  You  cannot  thwart  the  patholo- 
gy of  the  mind,  or  disunite  feeling  from 
observation.     You    cannot    do    any    thing 


TRAITS  OF  CHARACTER,  MENTAL  AND  MORAL. 


433 


against  the  laws  of  the  mental  constitution, 
though  men  in  general  think  they  can. 
You  cannot  separate  the  consequent  from 
the  antecedent.  Give  your  efforts  at  the 
place  where  the  will  may  really  be  effec- 
tive, and  not  at  the  place  where  it  has  no 
power.  Shun  wrong  objects,  and  turn  to 
right  ones.  This  accords  with  the  admo- 
nitions of  scripture — not  to  meet,  but  to 
shun  temptation. 


XXII.— TRAITS  OF  CHARACTER,  MEN- 
TAL AND  MORAL.     , 

A  LETTER  TO  STUDENTS,  BY  DR.  COGSWELL. 

Dear  Brethren, — In  this  letter  I  shall 
consider  some  of  the  most  distinguishing 
traits  of  character,  mental  and  moral,  which 
it  is  desirable  that  you  should  possess  and 
cultivate.  My  object  will  be  to  delineate, 
not  all  the  characteristics  which  are  im- 
portant, but  the  most  prominent,  that  your 
attention  may  be  suitably  directed  to  their 
acquisition  in  the  highest  degree  to  which 
you  can  attain.  As  habit  e.xerts  a  mighty 
ascendency  over  us,  and  is  therefore  often 
denominated  "  second  nature ;"  so  it  is 
very  desirable  that  those  mental  and  moral 
qualities  which  conduce  to  your  happiness 
and  usefulness,  should  early  be  possessed, 
that  they  may  become  settled  and  extended. 
Of  these  I  would  name, 

I.  Decision.  This  is  coming  to  a  firm 
conclusion  in  reference  to  any  matter,  and 
remaining  in  it.  Commendable  decision 
implies  two  things, — knowledge  of  what  is 
truth  and  duty,  and  a  fixed  determination 
to  conform  to  them  in  practice,  without 
compromise.  A  person  who  has  not  a  full 
view  of  that  about  which  he  is  to  form  an 
opinion,  or  to  act,  will  ever  be  undecided, 
because,  as  his  knowledge  changes,  so  will 
his  opinions  and  conduct  "change.  He  will 
be  tossed  to  and  fro,  and  be  "  carried  about 
by  every  wind  of  doctrine."  He  will  have 
no  settled  opinion,  but  he  will  be  in  con- 
stant fluctuation.  The  same  may  be  said 
of  the  individual  who  has  no  fixed  determi- 
nation ;  such  a  one  will  be  wavering  and 
indecisive.  In  the  natural  structure  of 
their  minds,  some  persons  are  decided  and 
inflexible  ;  others  are  the  reverse.  Deci- 
sion, when  considered  in  relation  to  any 
proposition  to  be  maintained,  any  duty  to 
be  performed  or  practice  to  be  observed,  is 
55 


of  greater  or  less  consequence,  according 
to  the  nature  and  importance  of  the  subject 
to  which  it  relates.  In  regard  to  matters 
of  religious  faith  and  practice,  it  is  of  the 
highest  moment  that  our  decision  be  right, 
or  the  very  fact  that  we  are  decided,  may 
prove  injurious  either  to  ourselves  or  others. 
In  forming  your  decisions  then,  be  not  hasty, 
but  deliberate  and  judicious,  especially  on 
subjects  of  a  religious  nature.  You  will 
always  exercise  the  most  stable  confidence 
in  God,  for  "  they  that  trust  in  the  Lord 
shall  be  as  Mount  Zion,  which  cannot  be 
removed,  but  abideth  forever." 

II.  Resoluion.  This  trait  of  character 
means  fixedness  and  fearlessness  in  purpose 
and  action — a  zealous  determination  to  per- 
form some  act  or  to  accomplish  some  ob- 
ject. It  is  the  opposite  of  that  feeling  and 
conduct  described  by  Dr.  Young,  when  he 
speaks  of  man,  who,  prone  to  procrastinate 
his  reformation, 

"  Resolves  and  re-resolves,  then  dies  the  same." 

A  man  strongly  marked  with  this  trait  of 
character,  will  overcome  difficulties  seem- 
ingly insurmountable.  Before  him  the  Alps 
and  Pyrenees  become  plains, — oceans,  seas, 
— and  seas  fordable  pools.  It  may  be 
adopted  as  a  maxim,  true  in  the  general, — 
a  person  may  be  what  he  resolves  to  be,  or 
do  what  he  resolves  to  do,  provided  he  at- 
tempts to  accomplish  his  resolution  with 
resolution.  This  quality  of  mind  ever  has 
been,  and  still  is,  essential  to  success  in  any 
difficult  undertaking.  Without  it,  those  ob- 
jects of  interest  and  magnitude,  in  the  arts 
and  sciences,  which  delight  and  astonish 
the  world,  would  not  have  existed.  The 
various  volumes  of  instruction  which  con- 
tain the  labors  of  the  learned,  the  wise,  and 
the  good,  would  not  have  been  produced 
for  the  benefit  of  mankind.  Without  this, 
too,  the  various  efforts  which  have  been 
made,  and  which  are  still  making,  to  pro- 
mote the  temporal  and  eternal  welfare  of 
the  human  family,  will  not  be  carried  for- 
ward to  complete  success.  Endeavor,  then, 
to  po.ssess  this  valuable  qualification,  and 
suffer  not  feeble  and  irresolute  exertions  to 
prevent  the  performance  of  any  duty. 

III.  Courage.  A  proper  definition  of 
courage,  is  bravery,  intrepidity.  It  is  the 
opposite  of  pusillanimity,  or  timidity.  A 
man  of  this  spirit  never  says,  "  There  is  a 
lion  without — I  shall  be  slain  in  the  .streets."* 
Possessed  of  religious  heroism,  he  is  ready 


434 


ESSAYS  ON  THEOLOGICAL  STUDY. 


to  strive  with  the  world,  the  flesh,  and  the 
devil.  He  who  would  conquer,  must  man- 
fully contend  ;  and  he  is  the  greatest  hero 
who  conquers  himself.  This  trait  of  char- 
acter, both  in  a  natural  and  moral  sense, 
should  be  diligently  sought  and  cultivated. 
It  is  in  no  way  so  well  obtained  as  by  the 
promotion  of  piety  in  ourselves.  "  The 
wicked  flee  when  no  man  pursueth,  but  the 
righteous  are  bold  as  a  lion."  Courage, 
though  not  so  frequently  called  into  requi- 
sition as  some  other  qualities  of  the  mind, 
is  nevertheless  of  essential  service.  Occa- 
sions may  occur  when  a  destitution  of  this 
will  be  attended  with  serious  disadvantages, 
especially  so,  when  in  relation  to  things  of 
a  religious  nature,  the  want  of  it  would 
prevent  one  from  advancing  in  the  path  of 
duty.  He  who  suffers  av  fearful  or  timid 
spirit  to  deter  him  in  the  work  of  the  Lord, 
will  be  instrumental  of  greatly  injuring  his 
cause,  and  of  giving  an  opportunity  to  the 
enemy  of  souls  to  triumph.  Such  a  one 
is  unworthy  to  be  an  ambassador  of  Jesus 
Christ. 

IV.  Independence.  This  means  exemp- 
tion from  reliance  on  any  one,  or  control  by 
any  one.  When  properly  cherished  and 
exercised  it  partakes  of  magnanimity  in 
thought,  feeling,  and  action.  A  pride  of 
singnlarity  in  this,  or  an  ostentatious  dis- 
play of  it,  is  not  commendable.  Would 
you  possess  true  independence  of  charac- 
ter, think  and  act  for  yourselves — never 
reject  or  adopt  opinions  or  practices,  mere- 
ly because  others  have  rejected  or  adopted 
them.     It  has  been   said,  "  No  man  was 

•ever  great  by  imitation."  Therefore,  take 
no  opinion,  pursue  no  course  of  conduct,  on 
trust ;  be  biased  neither  by  passion  nor 
prejudice  in  faith  or  practice,  but  believe 
and  act  on  substantial  evidence  and  sound 
principles,  and  in  such  a  course  be  inflexi- 
ble. Ever  be  willing,  however,  to  hear 
suggestions  from  those  who  are  entitled  to 
deference  and  esteem,  and  who  do  not  co- 
incide with  you  in  views  and  feelings.  But 
never  sacrifice  your  own  opinions  and  prac- 
tices in  accommodation  to  theirs,  without 
full  conviction  that  they  are  right. 

V.  Perseverance.  By  this  is  meant 
•continued  steadfastness,  or  persistance  in 

purpose  and  pursuit.  It  is  the  opposite  of 
fickleness  or  inconstancy  in  endeavor,  and 
yet  it  is  not  bigotry,  nor  obstinacy.  A  per- 
son possessed  of  this  trait  of  character  is 
generally  successful  in  what  he  attempts. 


True  is  the  motto,  Perseverando  vinces. 
Without  perseverance,  the  most  desirable 
object  to  be  obtained  may  fail,  even  after 
much  exertion  has  been  used  to  effect  it. 
They  who  would  win  the  prize  must  run, 
and  never  cease  running  until  the  race  is 
over.  In  every  pursuit,  then,  to  which  du- 
ty calls,  notwithstanding  the  obstacles  which 
may  arise  to  hinder  your  progress,  perse- 
vere, even  to  its  full  accomplishment.  You 
are  now  not  aware  what  you  will  be  able 
to  perform.  Try — remembering  that  what- 
ever has  been  done,  may  be  done  again  ; 
keep  on  trying,  and  success  is  almost  cer- 
tain. 

VI.  Judgment.  As  judgment  is  that  act 
of  the  mind  by  which  we  form  opinions  in 
regard  to  right  and  wrong,  truth  and  false- 
hood, persons  and  things, — whatever  may 
aid  iti  rendering  its  decisions  correct  should 
be  diligently  attended  to.  This  is  a  quality 
of  mind,  which,  like  others,  may  be  im- 
proved by  cultivation.  A  person  whose 
judgment  is  inclined  to  err,  though  his  mo- 
tives be  good,  is  constantly  in  danger  of 
coming  to  wrong  conclusions,  by  which 
evils  may  ensue.  While  one  whose  judg- 
ment is  correct,  readily  and  clearly  per- 
ceives what  is  right,  and  is  prepared  with- 
out delay  to  follow  its  dictates.  Cultivate 
to  the  highest  possible  degree,  your  faculty 
of  judging  respecting  persons,  things,  and 
actions.  Though  it  is  not  the  privilege  of 
every  one  to  possess  this  trait  of  character 
in  equal  perfection,  yet,  by  careful  and 
diligent  attention,  it  may  be  greatly  im- 
proved. 

VII.  Common  sense.  A  good  definition 
of  this  is  given  by  Mr.  Hall,  author  of  the 
"  Lectures  on  School-keeping."  He  says, 
"  I  mean  by  the  term,  the  faculty  by  which 
things  are  seen  as  they  are.  It  implies  judg- 
ment and  discrimination,  and  a  proper  sense 
of  propriety  in  regard  to  the  common  affairs 
of  life.  It  leads  us  to  form  judicious  plans  of 
action  ;  and  to  be  governed  by  our  circum- 
stances, in  such  a  way  as  men  in  general 
will  approve.  It  is  the  exercise  of  reason, 
uninfluenced  by  passion  or  prejudice." 
This  trait  of  character  is  the  opposite  of  one 
which  appeared  in  a  Methodist  minister,, 
according  to  an  account  I  heard  given  of 
him  at  an  annual  conference  of  that  denom- 
ination, when,  in  conformity  with  their 
standing  rule,  the  ministers  are  appointed 
for  the  year.  It  was  said  of  him,  that  he 
did  not  properly  time  things ;  that  he  fre- 


EFFECT  OF  ARDENT  PIETY  ON  THE  POWERS  OF  THE  MIND. 


435 


quently  chose  wrong  texts  for  discussion, 
and  then  wrongly  illustrated  them  ;  that  he 
never  hit  the  nail  on  the  head  ;  that  he 
preached  at  rather  than  to  the  people,  and 
prayed  at  rather  than  /or  the  people.  Be- 
cause he  was  thus  destitute  of  common 
sense,  the  conference,  which  seemed  to  pos- 
sess much  of  this  excellent  quality,  with- 
held the  renewal  of  his  appointinent.  In 
this  characteristic  of  the  human  mind,  there 
is  a  combination  of  the  following  attributes 
— perception,  judgment,  and  executive  pow- 
er, accompanied  with  a  benevolent  dispo- 
sition. This  desirable  trait  of  character 
was  possessed  in  a  high  degree  of  perfec- 
tion by  the  late  Rev.  Dr.  Samuel  Worces- 
ter, Jeremiah  Evarts,  Esq.,  and  the  Rev. 
Dr.  Ebenezer  Porter. 

VIII.  Self-control.  Self-control  is  an- 
other characteristic,  the  possession  or  desti- 
tution of  which,  affects  not  only  the  happi- 
ness and  usefulness  of  the  individual  who  is 
the  suljject  of  it,  but  is  often  connected  with 
the  welfare  and  happiness  of  others.  One 
who,  without  consideration,  speaks  or  acts 
from  the  impulse  of  feeling,  has  often,  in 
the  hour  of  reflection,  occasion  to  regret  an 
unguarded  word  or  action  ;  while  one  who 
is  accustomed  to  self-control,  will  easily 
check  the  first  risings  of  an  inconsiderate 
and  insubordinate  spirit.  The  proper  gov- 
ernment of  one's  self,  in  regard  to  passions 
and  conduct,  is  therefore  very  desirable, 
though  contrary  to  our  natural  inclinations 
and  difficult  to  acquire.  It  should  ever  be 
aimed  at  as  a  Christian  duty,  and  as  highly 
beneficial  in  its  results,  as  it  respects  its 
subjects,  and  others.  "  He  that  is  slow  to 
anger  is  better  than  the  mighty;  and  he 
that  ruleth  his  spirit,  than  he  that  taketh  a 
city." 


XXIII.— THE  EFFECT  OF  ARDENT  PIETY 
ON  THE   POWERS  OF  THE  MIND. 

BY  THE    REV.   F.  WAYLAND,  D.  D.,    PRESIDENT  OF 
BROWN  UNIVERSITY,  U.  8. 

Let  us  then  consider  the  effect  of  ardent 
piety  upon  the  original  faculties  of  the 
mind. 

It  concentrates  their  exertiovs.  The  ray 
which  falls  upon  this  world  from  the  Sun 
of  righteousness,  is  constant  and  invariable. 
Where  once  its  light  and  shade  have  fallen, 
there  they  remain,  unchangeable  forever. 
He  who  looks  upon  the  world  through  this 


medium,  cannot  be  deluded  by  the  fantastic 
and  unsubstantial  looming  of  sublunary 
glory.  He  seed  his  object  clearly,  and  he 
marks  with  intuitive  accuracy  the  line 
which  is  drawn  around  every  thing  irrela- 
tive to  it.  With  his  end  thus  clearly  in 
view,  he  is  not  led  astray  by  those  bewil- 
dering  pursuits  in  which  the  exertions  of 
other  men  are  so  lamentably  frittered  away. 
Every  thing  presents  itself  to  him  in  its 
true  color  and  its  real  dimensions,  and  day 
after  day  it  appears  invariably  the  same. 
Whilst  the  decisions  of  a  less  religious  man 
are  balancing  between  this  world  and  the 
next,  between  present  ease  and  future  glo- 
ry, he  has  already  decided,  for  he  has 
asked  how  will  it  appear  at  the  judgment- 
seat  of  Christ?  Hence,  every  power  being 
moved  by  one  principle,  and  directed  to 
one  object,  he  stands  a  pre-eminent  exem- 
plification of  simplicity  of  purpose. 

In  the  next  place,  ardent  piety  excites 
the  original  powers  of  the  mind  to  vigorous 
and  continued  action.  To  a  thoughtful  mind 
there  is  scarcely  a  more  melancholy  pic- 
ture of  man,  than  that  which  is  presented  by 
the  comparison  of  what  he  is  with  what  he 
might  have  been.  It  is  humiliating  to  think, 
even  for  a  moment,  upon  the  endowments 
of  a  human  soul,  and  then  to  think  of  what, 
among  the  myriadsof  our  race,  is  the  amount 
of  individual  accomplishment.  When  we 
have  said  that  a  unit  has  been  added,  and 
a  unit  has  been  taken  away  from  the  sum 
of  human  existence,  it  would  seem  as  though 
we  had  told  all  that,  to  human  eye,  was  im- 
portant in  the  life  of  millions  of  our  race. 
And  if  we  ascend  to  the  walks  of  educated, 
or  even  of  professional  life,  how  deplorable 
is  the  spectacle  !  We  see,  in  the  majority 
of  instances,  scarcely  the  endeavor  after 
distinguished  excellence,  or  at  best,  the 
casual  half-framed  resolution,  successful, 
after  long  periods  of  inactivity,  if  success- 
ful at  all,  rather  by  accident  than  by  pow- 
er ;  but  more  frequently  sinking  to  the  grave 
in  pitiable,  and  yet  patient  oblivion.  And 
those  who  succeed  well,  devote  but  a  small 
portion  of  their  time  to  intellectual  labor. 
The  productions  of  genius  are,  perhaps, 
more  frequently  than  otherwise,  the  results 
of  mighty,  but  transient  effort,  following, 
and  again  to  be  succeeded  by,  long  inter- 
vals of  inaction.  Whilst  we  rejoice  at  what 
is  done,  we  sigh  to  reflect  how  much  that 
was  possible,  is  left  undone.  Oh,  had  that 
intellect  wrought  thus  powerfully,  without 


436 


ESSAYS  ON  THEOLOGICAL  STUDY. 


ceasing,  how  stupendous  would  have  been 
the  result  of  its  ultimate  efibrt,  how  glori- 
ously would  it  have  dispelled  the  darkness 
of  ignorance,  and  how  widely  would  it  have 
poured  the  light  of  truth  upon  the  intellect 
of  man  !  Now,  against  this  malady  of  our 
race,  the  pressure  of  this  vis  inertise  of  our 
fallen  nature,  ardent  piety  is  surely  the 
best  preservative.  It  teaches  a  man  the 
full  weight  of  those  ohjigations  which  bind 
him  to  the  God  who  made  him,  and  to  the 
Saviour  who  redeemed  him.  It  teaches 
him  that  every  intellectual  power  is  a  most 
precious  talent,  and  every  moment  of  time 
an  invaluable  treasure,  and  that  God  hath 
required  him  to  improve  them  to  the  utter- 
most. He  cannot  be  idle,  nay,  he  cannot 
be  frivolous,  without  being  sinful,  and  he 
cannot  be  sinful  without  grieving  the  God 
whom  he  loves.  Every  principle  which 
animates  his  bosom  teaches  him  to  put  forth 
every  energy  in  the  cause  of  Christ,  that 
so  he  may  finish  his  course  with  joy,  and 
the  ministry  which  he  has  received  of  the 
Lord  Jesus. 

And  besides  tliis,  the  motives  which  influ- 
ence him  are  such  as  call  forth  his  powers 
to  the  uttermost.  His  own  soul  is  at  stake. 
The  slothful  servant  was  cast  out,  not  be- 
cause he  had  wasted  his  lord's  money,  but 
because  he  had  not  improved  it.  The  souls 
of  other  men  are  at  stake.  Eternal  inter- 
ests, the  destinies  of  his  people,  tremendous 
thought  !  are  connected — most  intimately 
connected,  with  his  exertions.  He  would 
secure  for  himself,  and  for  them,  salvation 
from  a  doom,  in  comparison  with  which,  all 
that  can  be  conceived  of  sublunary  infeli- 
city dwindles  to  a  point ;  and  the  bliss 
which  he  would  attain  is  such,  that  every 
thing  earthly  sustains  to  it  only  the  relation 
of  finite  to  infinity.  The  frown  of  God 
awes  him.  The  favor  of  God  animates 
him.  The  love  of  Christ  constrains  him. 
He  looks  abroad  over  the  wide  field  of  seen 
and  unseen  being,  and  axery  thing  urges 
him  to  strenuous,  to  agonizing  labor.  From 
time  and  from  eternity,  from  thit)gs  present, 
and  from  things  to  come,  from  death  and 
from  judgment,  from  heaven  and  from  hell, 
a  voice  addresses  him,  saying,  "  Whatso- 
ever thy  hand  findeth  to  do,  do  it  with  thy 
might ;  for  there  is  no  knowledge,  nor  work, 
nor  device,  in  the  grave." 

And  yet  again,  the  subjects  on  which  a 
man  of  deep  devotion  loves  best  to  meditate, 
are   pre-eminently  adapted  to  impart  vigor 


and  expansiveness  to  every  power  of  the 
soul.  Such  a  ma"^  has  to  do,  not  with 
things  which  are  seen,  which  are  temporal, 
but  with  things  that  are  not  seen,  which 
are  eternal.  He  expatiates  not  over  this 
little  limited  sphere  of  tangible  materialism, 
but  over  that  glorious  region  of  uncreated 
purity,  which  revelation  discloses  to  the  eye 
of  faith.  The  perfections  of  God;  the  il- 
lustrations of  his  overacting  power;  the 
transcendent  combinations  of  his  unfathom- 
able wisdom  ;  the  awful  exhibitions  of  his 
spotless  holiness;  the  affecting  displays  of 
his  inconceivable  love ;  the  mysteries  of 
providence  and  of  redemption,  and  all  the 
various  aspects  in  which  these  are  present- 
ed, by  aught  that  has  been  seen  in  the  vis- 
ible, or  revealed  in  the  invisible  world  ; 
these  are  the  subjects  of  his  reverential 
meditation.  Tell  me  now,  whether  there 
be  any  other  men,  whose  contemplations 
are  so  adapted  to  mental  elevation,  as  those 
of  the  humble  believer  in  Jesus.  I  pass  by 
the  worshippers  of  pleasure  and  of  gain.  I 
entreat  you,  compare  the  daily  intellectual 
occupations  of  an  habitually  devout  man, 
with  even  the  investigations  of  the  philoso- 
pher, the  researches  of  the  historian,  or  the 
calculations  of  the  politician,  and  tell  me 
which  is  most  worthy  the  capacities  of 
man.  It  was  by  habitually  meditating 
upon  the  subjects  which  I  have  mentioned, 
that  proplietsand  apostles,  though  unlearned 
and  illiterate  men,  poured  over  the  oracles 
which  they  delivered  the  resplendent  lustre 
of  an  unearthly  eloquence.  And  thus  the 
English  Homer,  drinking  deeply  from  the 
sacred  fountains,  and  filling  his  soul  with 
the  conceptions  of  revelation,  bore  away  the 
palm  of  genius  from  classic  antiquity,  and 
stands,  confessed,  the  sublimest  of  unin- 
spired men.  If,  then,  we  desire  to  culti- 
vate the  faculties  with  which  God  has  en- 
dowed us ;  if  we  would  gird  ourselves  for 
vigorous  and  successful  exertion,  while  we 
bless  the  Father  of  our  spirits,  who  hath 
thus  connected  together  our  intellectual  and 
moral  improvement,  let  us  give  ourselves 
to  the  diligent  study  of  the  sacred  scriptures, 
and  to  high  and  intimate  communion  with 
the  uncreated  Holy  One.  But  this  intel- 
lect in  a  minister  of  Christ,  is  to  be  applied 
to  a  particular  purpose — the  investigation  of 
divine  truth.  His  business  is  to  teach  men 
the  will  of  God.  That  will  is  revealed  in 
the  holy  oracles  ;  and  it  is  to  be  known  by 
diligently  applying  to  the  study  of  them, 


EXEMPLARY  DILIGENCE. 


437 


whatever  of  intellectual  or  moral  power  the 
man  may  possess. 


XXIV.— EXEMPLARY  DILIGENCE. 

BY    THE    REV.    J.    A.    JAMES. 

You  are,  of  course,  to  be  diligent  in  all 
the  public  duties  o^  your  office.  You  are 
always  to  look  like  a  man  that  has  much 
to  do,  and  whose  heart  is  set  on  doing  it. 
You  must  always  act  with  the  diligence  of 
one  who  feels  the  mighty  impulse  of  im- 
mortal souls  giving  speed  to  his  feet,  and 
contrivance  to  his  thoughts.  Indolence 
never  appears  in  the  full  display  of  its 
ugly  form,  nor  in  the  exact  dimensions  of 
its  guilt,  till  it  is  seen  in  the  garb  of  the 
clerical  character.  Apply  all  the  energies 
of  your  soul  to  the  duties  of  your  office. 
Catechize  the  young  ;  visit  the  sick  ;  search 
out  the  persons  whom  your  sermons  have 
impressed,  and  deepen  the  impression  by 
private  conversation  ;  encourage  the  em- 
barrassed to  bring  to  you  their  perplexities  ; 
guide  the  young  inquirer;  hasten  to  con- 
sole the  aged  pilgrim  ;  go  anywhere,  and 
at  any  time,  to  do  good  ;  in  short,  "  watch 
for  souls  as  one  that  must  give  account." 

Be  diligent  in  the  private  duties  of  your 
study.  I  enjoin  this  upon  you  with  peculiar 
earnestness.  You  cannot  preach  so  as  to 
edify  your  people,  and  .secure  their  esteem, 
except  you  devote  much  time  to  private  in- 
tellectual toil.  Whatever  you  may  be  in 
the  social  circle,  you  never  can  long  secure 
their  respect  without  appearing  respectable 
as  a  preacher.  If  you  fail  in  this  place 
that  I  now  occupy,  not  the  sweetness,  no, 
nor  the  piety  of  an  angel  would  keep  you 
from  sinking  in  their  opinion.  Congrega- 
tions in  the  metropolis,  where  the  private 
intercourse  between  a  pastor  and  his  flock 
must  necessarily  be  restricted  by  the  dis- 
tance of  their  abodes,  are  raised  and  re- 
tained by  the  force  of  pulpit  attractions. 
Surrounded  as  you  are  by  men  of  popular 
talents,  unless  you  preach  the  word  with 
ability,  "the  ways  of  your  Zion  will  soon 
mourn  because  none  come  to  her  solemn 
feasts,  and  in  the  time  of  her  affliction  she 
will  remember  all  the  pleasant  things  she 
had  in  the  days  of  old." 

It  is  greatly  to  be  regretted,  that  very 
many  young  men  who,  during  the  early 
part  of  their  preparatory  studies,  appear 


the  fairest  blossoms  in  all  the  academic 
grove,  disappoint  the  hopes  they  had  ex- 
cited, and  yield,  after  all,  but  ordinary 
fruit.  Two  reasons  may  be  assigned  for 
this  :  the  first  is,  they  are  sometimes  pluck- 
ed too  soon  ;  and  the  second,  that  even 
when  gathered  in  a  state  of  academic  ma- 
turity, instead  of  improving,  as  they  should 
do,  by  time  and  care,  they  become  cor- 
rupted by  indolence,  and  then  sink  in  the 
public  estimation  by  gradations  as  rapid 
and  as  numerous  as  those  by  which  they 
seemed  at  one  time  likely  to  ascend.  Many 
young  men  unfortunately  cease  to  be  stu- 
dents when  they  begin  to  be  ministers. 
They  enter  upon  their  office  with  a  stock 
of  ideas,  which  would  be  a  sufficient  capi- 
tal, if  properly  improved  by  indefatigable 
industry,  forattaining  to  intellectual  wealth ; 
but,  unfortunately,  flattered  by  the  foolish, 
and  caressed,  perhaps,  for  a  season  by  the 
wise,  they  act  like  persons  who  come  sud- 
denly into  possession  of  a  small  fortune, 
who  begin  to  live  immediately  upon  the 
principal,  abandon  themselves  to  idleness, 
and  sink  to  contempt.  During  the  greater 
part  of  the  week  they  may  be  found  any- 
where but  in  their  study  ;  running  all  over 
the  city  or  country  to  public  meetings ; 
sauntering  about  the  houses  of  their  flock 
in  everybody's  way  ;  debating  upon  the 
conduct  of  the  government  with  every  gos- 
siping politician  they  can  pick  up  ;  or  else 
idly  reading  the  fashionable,  and,  much  of 
it,  worthless  poetry  of  the  age  in  their  par- 
lors. Saturday  arrives,  and  with  it  all  the 
tremors  and  dread  produced  by  the  recol- 
lection that  it  is  to  be  followed  by  the  Sab- 
bath. A  volume  is  taken  from  the  shelf, 
a  text  selected,  perhaps  a  sermon  commit- 
ted to  memory ;  or  else  a  ^esv  meager 
thoughts,  resembling  Pharaoh's  thin  and 
blighted  ears  of  corn,  are  gleaned  from  the 
stubble  of  a  mind  whose  scanty  crop  has 
long  since  been  carried  off.  Thus  equip- 
ped, the  preacher  goes  to  his  pulpit  and  his 
people,  with  no  higher  ambition  than  to  get 
through  without  actually  stopping ;  "  the 
hungry  sheep  look  up  and  are  not  fed,"  till 
at  length  they  are  literally  compelled,  in 
order  to  save  themselves  from  starvation, 
to  break  the  fences  of  their  field,  and  roam 
in  quest  of  pasture  more  suited  to  their 
taste,  and  more  adequate  to  their  wants. 
"  Give  attention,  then,  to  reading,  to  ex- 
hortation, to  doctrine."  St.  Paul,  brought 
up  at  the  feet  of  Gamaliel — a  proficient  in 


438 


ESSAYS  ON  THEOLOGICAL  STUDY. 


all  the  knowledge  of  the  age,  and,  in  addi- 
tion to  this,  blessed  with  the  power  of  mira- 
cles and  the  gift  of  celestial  inspiration — 
was  certainly  the  minister,  if  any  one  ever 
existed,  who  might  have  dispensed  with 
diligent  application  to  study  ;  and  yet  this 
great  man,  when  imprisoned  at  Rome,  and 
looking  forward  to  his  approaching  mar- 
tyrdom, commanded  his  books  and  his 
parchments  to  be  brought  him.  Here,  then, 
is  an  example  worthy  your  imitation. 

If  any  thing  more  need  be  said  to  enforce 
this  duty,  I  might  remind  you  of  the  present 
state  of  society  at  large  in  regard  to  educa- 
tion. An  ignorant  minister  might  have 
done  very  well  when  all  knowledge  was 
confined  to  the  priesthood,  when  "  darkness 
covered  the  earth,  and  gross  darkness  the 
people;"  but  science  and  literature  are 
now  so  widely  diffused,  even  over  the  mid- 
dling classes,  that  no  small  measure  of  in- 
formation is  requisite  to  enable  a  minister 
to  converse  with  his  own  flock.  Unless, 
therefore,  you  intend  to  devote  eight  hours 
a-day  to  your  study,  1  have  no  very  strong 
expectation  that  you  will  long  retain  this 
pulpit.  To  secure  such  a  portion  of  time 
as  this,  it  will  be  necessary  to  guard  against 
the  temptations  to  neglect  with  which  a 
ministerial  station  in  this  mighty  city  must 
ever  be  attended.  You  will,  of  course,  be 
expected  to  use  your  influence  in  cherish- 
ing that  public  spirit  which,  like  the  holy 
fire,  now  burns  upon  the  altar  of  the  Lord. 
Still,  however,  you  must  not  suffer  foreign 
duties  to  interfere  with  those  to  be  dis- 
charged at  home.  Public  meetings,  and 
public  speeches,  are  become  very  com- 
mon, and  are  certainly  very  useful.  lam 
not  by  any  means  reprobating  them,  but 
only  reminding  you,  that  they  should  not 
be  suffered  to  draw  a  young  minister  too 
much  from  his  study  and  his  flock.  Guard 
against  all  unnecessary  party  visits.  Nev- 
er, never  become  a  political  partisan.  This 
may  render  you  popular  with  a  certain 
class,  but  it  will  consume  your  time,  em- 
bitter your  spirit,  diminish  the  weight  of 
your  ministerial  character,  and  considera- 
bly obstruct  the  success  of  your  labors. 


XXV.— HUMAN  SYSTEMS. 

BY  THE  REV.  A.  REED,   D.  D. 

Let  us  beware  of  human  systems  and 
the  love  of  analysis.     Truth,  thus  divided 


and  decomposed,  may  cease  to  be  the  useful 
and  salient  thing  it  is  ;  as  our  daily  food, 
by  analysis,  ceases  to  be  food,  and  would 
rather  convey  poison  than  nourishment  to 
our  animal  existence.  Ours  is  a  popular 
service  ;  and  analytical  and  scholastic 
methods,  tFiough  they  may  have  their  use 
in  the  study,  would  become  a  serious  im- 
pediment to  us  in  the  pulpit.  Let  us  fa- 
miliarize our  minds  with  the  inspired 
writers  till  we  catch  their  spirit  and  their 
manner.  Observe  how  they  connect  pre- 
cept with  promise — prayer  with  predesti- 
nation— principle  with  example — justifica- 
tion with  penitence — faith  with  words — 
redemption  with  renewal — and  all  with 
God. 

Fear  not  to  follow  in  their  track ;  the 
finger  of  God  has  passed  over  it.  If  we 
mistake  not,  it  will  render  your  ministry 
both  beautiful  and  efficient ;  it  will  exalt 
your  conceptions,  and  give  propriety  to 
your  style  ;  it  will  deliver  you  from  poverty 
on  the  one  hand,  and  from  affectation  on 
the  other ;  and  your  services  will  be  a 
standing  exposition  on  the  truth,  that  "  all 
scripture  is  given  for  doctrine,  for  reproof, 
for  correction,  and  for  instruction  in  right- 
eousness." 

Then,  that  your  thoughts  may  not  be 
dissipated  over  the  extensive  field  which  re- 
velation presents  to  you,  you  must  be  care- 
ful to  concentrate  them  on  the  simfle  design 
to  which  the  whole  truth  is  directed. 
Though  given  at  different  times,  and  by 
different  persons,  and  beneath  different  dis- 
pensations, it  possesses  but  one  single  cha- 
racter— it  is  an  economy  of  remedial  mercy. 
It  respects  men  as  alienated  from  the  favor 
and  life  of  God  ;  it  proposes  their  restoration 
to  all  that  they  have  forfeited  by  transgres- 
sion ;  and  it  seeks  to  realize  this  object  by 
the  appointment  of  a  Mediator.  The  person 
and  work  of  this  Mediator,  therefore,  are  to 
be  considered  as  the  key  to  the  entire  sacred 
volume.  The  spirit  of  prophecy  and  of 
type,  of  example  and  of  fact,  of  promise 
and  of  commandment,  is  essentially  the 
testimony  of  Jesus.  He  was  the  promise 
of  one  dispensation,  the  gift  of  the  other,  and 
the  glory  of  both  ! 

You  will  not  be  ashamed  of  the  gospel 
of  Christ ;  you  will  not  employ  your  attain- 
ments to  palliate  and  conceal  its  peculiari- 
ties, but  rather  to  commend  and  enforce 
them  ;  you  will  be  determined,  though 
worldly   wisdom   seduce    you  on  the  one 


HISTORY  OF  THE  ART  OF  CHRISTIAN  PREACHING. 


439 


hand,  and  temporizing  example  on  the 
other,  to  know  nothing  in  your  ministrations 
except  "  Jesus  Christ  and  him  crucified  ;" 
and  you  will  be  aware,  that  in  fulfilling  such 
a  determination,  you  will  shed  the  truest 
honor  on  your  ministry,  and  render  the 
highest  glory  to  God.  The  majesty  of  his 
person,  the  perfection  of  his  atonement,  the 
power  of  his  resurrection,  his  sovereign 
authority  and  ineffable  grace,  you  will  put 
forth  with  a  distinctness  and  prominence 
which  is  due  to  them  as  the  very  elements 
of  life  and  salvation.  With  his  mediation 
you  will  connect  the  creation  of  the  uni- 


verse, the  procedure  of  divine  government, 
the  illustration  and  harmony  of  the  divine 
perfections,  and  the  assured  and  blessed 
hope  of  life  and  immortality. 

By  thus  associating  all  the  fulness  of 
scripture  with  the  name  and  work  of  the 
Redeemer,  you  will  confer  on  your  ministry 
a  two-fold  excellence  of  the  rarest  kind — 
comprehension  and  simplicity.  It  wili  be 
enriched  with  a  perennial  variety,  and 
united  in  a  single  principle.  It  will  he  filled 
with  the  effulgence  of  the  "  light  of  life," 
and  all  that  effulgence  will  be  concentrated 
in  the  "  Sun  of  Righteousness." 


ESSAYS 


ON     THE 


COMPOSITION  AND  DELIVERY  OF  SERMONS. 


I— HISTORY  OF   THE    ART   OF   CHRIS- 
TIAN PREACHING. 

BY  DAVID  FORDYCE,  FORMERLY  PROFESSOR  OF  PHILO- 
SOPHY IN  THE  MARISCHAL  COLLEGE,  ABERDEEN. 

I  BELIEVE  the  apostolic  manner  is  a  noble 
pattern  for  modern  preachers  in  many  and 
important  respects.  But  to  copy  it  too 
closely,  without  making  proper  allowances 
for  the  difference  of  their  character  and 
that  of  the  apostles,  and  of  the  manners  of 
that  age  and  this  in  which  we  live,  might 
perhaps  lead  the  forward  imitators  into  se- 
veral mistakes.  Those  apostolic  instruc- 
tors were  formed  upon  the  eastern  taste  and 
manner.  The  Jews,  and  in  general  the 
people  of  those  eastern  countries,  were 
naturally  of  a  warm  imagination.  Their 
perceptions  were  acute,  and  their  passions 
violent.  They  spoke  little,  and  (bought 
much  ;  and  what  they  spoke  was  gener- 
ally with  great  parade  and  many  circum- 
locutions.    When  prompted  by  vehement 


emotions,  or  inspired  by  the  sudden  sal- 
lies of  a  heated  fancy,  they  broke  out  into 
strong  metaphors,  bold  figures,  daring 
images,  and  a  diction  often  extravagant, 
and  always  pompous.  We  may  believe 
that  their  manner  would  be  of  a  piece, 
full  of  heat  and  action,  intense  and  ani- 
mated, far  beyond  the  ordinary  of  coun- 
tries where  the  fancy  and  feelings  of 
the  inhabitants  were  upon  a  lower  key. 
Their  voice  was  raised  the  higher,  that 
it  was  seldom  exercised  ;  and  all  their 
gestures  were  naturally  violent,  as  being 
expressive  of  those  internal  throes  which 
agitated  their  minds.  Thus  we  find  their 
prophets — who  were  professed  preachers 
among  them — sometimes  delivering  their 
heavenly  messages  by  significant  actions . 
or  symbols,  smiting  upon  their  thigh ; 
throwing  themselves  prostrate  on  their 
faces ;  covering  their  heads  with  sack- 
cloth and    with    ashes,  and  the    like   ex- 


440 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


pressions  of  grief,  indignation,  repentance, 
&c.  Tiie  highly  figurative  religion  of  the 
Jews — the  frequent  revolutions  their  gov- 
ernment underwent — the  several  national 
misfortunes  they  suffered — the  high  opinion 
they  entertained  of  themselves  as  the  pecu- 
liar people,  and  of  their  country  as  the  seat 
of  miracles,  the  land  of  prophecy,  and  the 
chosen  inheritance  of  God — all  contributed 
to  inflame  their  imaginations,  and  to  give  a 
deeper  hue,  and  more  metaphoric  tincture, 
if  I  may  so  speak,  to  their  language.  Ac- 
cordiygly  we  see,  that  the  epistolary  writ- 
ings of  the  apostles,  which,  we  may  suppose, 
came  the  nearest  to  their  manner  of  preach- 
ing, are  full  of  metaphors,  amplifications, 
characterizing  and  change  of  persons,  cir- 
cumlocutions, parentheses,  allegories,  and 
frequent  allusions  to  the  Hebrew  polity, 
ceremonies,  history,  and  customs.  Such 
strains  of  writing  and  preaching  were  adapt- 
ed to  the  genius,  and  level  to  the  under- 
standing of  those  to  whom  they  were  ad- 
dressed ;  hut  to  us  they  appear  stiff,  as  it 
were,  often  obscure,  and  sometimes  unin- 
telligible ;  and,  were  they  to  be  drawn 
too  closely  into  imitation,  would  be  thought 
unnatural  and  extravagant,  and  be  in  fact 
incomprehensible  to  a  modern  audience, 
of  a  taste  and  manners  so  widely  different 
as  ours  generally  are. 

The  dignity  of  the  apostolic  character; 
the  supernatural  gifts  of  which  those  divine 
men  were  possessed  ;  and  the  sublime  na- 
ture of  their  commission,  derived  immedi- 
ately from  heaven,  did  likewise  entitle 
them  to  assume  a  freedom  in  judging,  a 
severity  in  rebuking,  an  authority  in  com- 
manding, and  a  majesty  in  their  whole  man- 
ner of  address,  which  the  confessed  inferi- 
ority of  the  character  of  a  modern  preacher 
will  by  no  means  permit  him  to  emulate, 
without  exposing  both  the  preacher  and  his 
preaching  to  just  contempt.  Yet,  after  all, 
there  is  often  found  in  the  apostolic  manner 
a  sublimity  of  sentiment,  a  pomp  of  descrip- 
tion, a  clearness,  strength,  and  brevity  of 
precept,  a  closeness  of  appeal,  a  force  and 
abruptness  of  interrogation,  a  simplicity  of 
words,  and  pathos  of  address,  that  are  ad- 
mirable in  themselves,  and  worthy  the  imi- 
tation of  every  preacher. 

The  immediate  followers  of  our  Saviour 
and  his  apostles,  we  may  believe,  imbibed 
their  spirit,  and  imitated  their  manner. 
They  were  generally  men  of  mean  birth 
and  low  station ;  and,  as  their  natural  parts 


were  not  improved  by  a  polite  or  learned 
education,  their  authority  and  success  in 
preaching  did  not  depend  on  their  capacity 
or  skill  in  the  arts  of  oratory,  but  on  the 
simplicity  of  their  manners,  the  singular 
sanctity  of  their  life  and  character,  and  the 
importance  and  credibility  of  the  testimony 
they  bore  to  the  great  facts  and  doctrines  of 
Christianity,  which  had  been  all  along  sup- 
ported by  such  irresistible  evidence.  It 
pleased  heaven  to  employ  these  apparently 
weak  tools  in  carrying  on  its  great  designs, 
and  to  send  forth  those  plain  men  to  erect, 
in  opposition  to  the  inveterate  prejudices 
and  sensual  passions  of  the  world,  the  cross 
of  a  despised  Saviour ;  to  erect  it  upon  the 
ruins  of  the  established  religion,  and  its  ad- 
mired mythology.  Accordingly,  their  art- 
less preaching  and  indefatigable  labors 
were  made  successful  in  removing  those 
prejudices,  subduing  those  passions,  and 
spreading  the  kingdom  of  the  Messias. 

But,  in  proportion  as  Christianity  took 
root,  extended  its  branches,  and  came  to 
be  supported  by  the  civil  powers,  the 
public  teachers  of  it  did  soon  and  greatly 
degenerate  from  the  glorious  pattern  of 
their  predecessors ;  bended  the  rigor  of 
their  maxims  to  the  growing  luxury  of  the 
age  ;  and  affected  to  please  the  popular 
taste  by  a  new  and  more  palatable  species 
of  address.  The  polite  arts,  and  among  the 
rest  that  of  speaking,  I  observed  before, 
were  then  greatly  corrupted  ;  and  this 
corruption,  as  must  naturally  happen, 
reached  both  the  bar  and  pulpit.  People  m 
were  grown  fond  of  the  florid  manner  in  ' 
every  thing,  and  the  gaudy  and  declamatory 
style  became  fashionable  ;  far-fetched  sim- 
iles, forced  antitheses,  labored  conceits, 
rounded  periods,  and  allegorical  expositions 
of  scripture,  were  much  in  vogue.  Some 
learned  fathers,  who  were  late  proselytes 
from  the  school  of  Plato  to  that  of  Jesus, 
and  who  imagined  some  of  the  literal  senses 
of  scripture  inconsistent,  or  not  so  well  re- 
concilable with  those  principles  of  philoso- 
phy which  they  had  early  imbibed,  explain, 
ed  these  away  and  had  recourse  to  mysti- 
cal ones.  Others,  from  a  well-meant  but 
indiscreet  zeal  for  the  spirit,  abandoned 
the  dryness  of  the  letter,  and,  in  order  to 
edify  their  hearers,  converted  many  parts 
of  the  sacred  story  into  abstruse  spiritual 
and  moral  allegories.  Thus,  for  instance, 
with  what  art  and  subtlety  does  Ambrose 
explain  away  Peter's  denial  of  his  Master, 


HISTORY  OF  THE  ART  OF  CHRISTIAN  PREACHING. 


441 


and  how  ungrammatically  does  he  torture 
and  allegorize  the  words  to  support  his  own 
unnatural  hypothesis  !  With  what  a  jejune 
violence  does  he  apply  the  persons  in  the 
Song  of  Solomon,  one  to  the  body,  the  other 
to  the  soul  of  the  dead  emperor  Valenlinian, 
Id  his  funeral  oration  for  him  !  With  what 
impropriety  does  Jerome  level  Jeremiah's 
prophetical  reproofs  of  the  Jews  for  their 
superstition  and  idolatry,  against  a  Christian 
widow  for  a  second  marriage  !  How  wildly 
does  Justin  Martyr  talk,  in  discoursing  on 
the  mystery  of  the  cross,  which  he  calls  the 
greatest  symbol  of  dominion  and  power; 
without  the  form  of  which  he  affirms  that 
human  affairs  could  not  be  transacted  ;  and 
to  which  he  applies  all  the  sticks  and  pieces 
of  wood  mentioned  in  the  Old  Testament ! 
How  puerile  is  Irenreus,  in  carrying  on  the 
analogy  between  the  clean  and  unclean 
beasts  and  men  ;  comparing  the  former,  who 
divide  the  hoof  and  chew  the  cud,  to  those 
that  believe  in  the  Father  and  in  the  Son, 
and  that  meditate  on  the  law  ;  and  the  lat- 
ter to  those  that  do  neither !  How  idly  does 
Clemens  allege  the  Phenix  as  a  type  and 
proof  of  the  resurrection  !  Into  what  a 
trifling  play  of  words  does  Austin,  not- 
withstanding all  his  eloquence,  fall  on  a 
thousand  occasions  !  How  luxuriant  is 
even  the  learned  Origen  in  his  allego- 
rical senses,  by  which  he  wanted  to 
enrich  and  diversify  the  literal,  to  re- 
fine and  exalt  the  simple  facts,  and  by 
so  doing  to  convey  some  important  truth, 
or  to  enforce  some  useful  precept !  How- 
ever, other  fathers,  especially  the  Greek, 
for  in  the  East  the  just  manner  of  speaking 
and  writing  continued  longer  than  in  the 
West,  showed  better  judgment,  and  a  truer 
taste  ;  studied  a  more  plain  and  natural 
turn  of  preaching ;  and  sought  to  convince  by 
sound  reasoning,  and  to  move  by  the  proper 
arts  of  persuasion.  Among  these,  Chrysos- 
tom  and  Basil  shone  out  as  the  best  and 
most  eloquent  models.  These  rejected  the 
vain  flourishes  and  dry  stiffness  of  art,  and 
followed  more  the  simplicity  of  nature. 
They  were  content  to  explain  the  scriptures 
according  to  their  literal  and  grammatical 
sense.  They  reasoned  the  point,  of  which 
they  wanted  to  convince  their  audience, 
with  closeness  and  strength  of  argument  ; 
painted  things  to  their  very  imaginations  in 
their  most  natural  and  striking  circum- 
stances ;  and  performed  all  this  with  such 
clearness  and  beauty  of  language,  as  at 
56 


once  instructed,  edified,  and  warmed  the 
people.  "  The  style  of  St.  Chrysostom," 
says  a  fine  judge,  "  is  diffuse  ;  but  he 
speaks  no  false  ornaments  ;  all  tends  to 
persuasion.  He  places  every  thing  with 
design  ;  he  is  well  acquainted  with  scrip- 
ture, and  the  manners  of  men  ;  he  insinu- 
ates himself  into  the  heart — gives  a  relief 
and  coloring  to  every  thing — has  noble 
thoughts,  and  is  not  void  of  passion."  "  St. 
Basil,"  says  the  same  critic,  "  is  grave, 
sententious,  and  austere,  even  in  his  diction. 
He  thoroughly  understood  the  gospel- 
scheme,  and  the  diseases  of  man,  and  is 
a  great  master  in  the  cure  and  regimen 
of  souls." 

Afterwards,  in  proportion  as  the  church 
grew  more  corrupted,  the  manner  of  preach- 
ing partook  of  the  common  contagion,  and 
sunk  into  superstition  and  futility  in  the 
explanation  of  the  doctrines  of  Christianity, 
or  swelled  into  fustian  and  false  rhetoric  in 
recommending  its  morals.  True  faith  was 
involved  in  fable,  mysticism,  and  wild 
chimera  ;  true  piety  was  buried  under  a 
load  of  childish  and  superstitious  practices; 
and  true  virtue  was  lost  amidst  that  ambi- 
tion and  luxury  which  prompted  some  to  be 
the  deluders  and  tyrants,  and  that  ignorance 
and  sensuality  which  prepared  others  to  be 
the  dupes  and  slaves  of  their  fellow-crea- 
tures. 

The  inveterate  rust  which  Gothic  igno- 
rance and  barbarity  had  spread  over  men 
and  things,  made  all  improvements  of  that 
kind  totally  impracticable  whilst  it  continu- 
ed, and  very  difficult  when  it  began  to  wear 
off.  The  monks  and  other  priests  generally 
formed  themselves  upon  the  worst  models 
they  found  among  the  fathers,  and  indulged 
in  allegory  with  the  utmost  wantonness  of 
fancy.  Indeed,  as  the  taste  for  Grecian 
and  Roman  learning  increased,  men  of 
letters  began  to  relish  a  more  chaste  manner 
in  composition  ;  Cicero  became  the  great 
model  of  those  who  piqued  themselves  on 
a  polite  strain  ;  and  to  depart  from  that 
established  standard  was  deemed  almost 
heresy  by  these  Ciceronian  admirers.  But, 
after  all,  the  gross  corruptions  of  the  public 
religion,  in  Roman  Catholic  countries,  con- 
tinued, and  I  doubt  not  still  continue,  a  dead 
weight  on  the  generality  of  its  preachers, 
and  prevent  the  eloquence  of  the  pulpit 
from  rising  to  that  perfection  which  the 
progress  of  other  arts  among  them  might 
give  one  reason  to  expect.    It  must,  indeed, 


442 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


be  allowed,  that  with  regard  to  the  exterior 
parts  of  eloquence  they  equal,  perhaps,  if 
not  excel,  the  most  finished  pulpit  orators 
of  their  Protestant  brethren.  Those  they 
study  with  unwearied  assiduity.  They 
have  professed  teachers  among  them,  who, 
with  infinite  sagacity  and  industry,  teach 
the  best  rules  of  speaking,  pronouncing, 
and  acting,  and  point  out  to  them  the  best 
models  in  all  these.  At  the  same  time,  the 
particular  genius,  dispositions,  and  climate 
of  those  countries,  do  naturally  infuse  into 
their  manner,  and  of  course  authorize,  a 
sprightliness  and  agility  which  is  unfelt,  or 
if  felt  would  hardly  be  allowed  of,  in  colder 
and  more  northern  countries. 

The  French  are  a  lively,  loquacious,  and 
witty  people.  Accordingly,  we  find  their 
preachers  wonderfully  warm,  diffuse,  full 
of  action  in  the  pulpit,  as  in  conversation  ; 
fanciful  and  picturesque  in  their  descrip- 
tions ;  and  rather  eloquent  and  wordy, 
than  deeply  strong  in  their  conversations. 
The  Italians,  who  are  of  a  more  severe, 
cautious,  and  reserved  cast  in  their  temper 
and  conversation,  show  a  proportionable 
difference  in  their  manner  of  speaking  and 
preaching.  Their  preachers  are  subtle, 
acute,  and  refined  ;  of  a  less  vivacious,  yet 
more  commanding  action  than  the  French  ; 
full  of  spirit  and  passion,  yet  more  smooth 
and  artf^ul  in  managing  them.  Though 
this  may  be  generally  true  of  the  common 
rule,  yet  both  nations  have  given  us  good 
models  of  strong  reasoning  and  masterly 
eloquence,  equally  accommodated  to  please 
the  most  refined  taste,  and  to  affect  the  most 
vulgar.  The  Spanish  manner,  like  that  of 
the  nation,  is  more  solemn,  stately,  and  full 
of  figures  formed  for  ostentation,  and  proud- 
ly swelling  with  all  the  pomp  of  rhetoric. 
Their  genius  is  piercing  and  sublime  ;  and 
though,  perhaps,  as  full  of  fire  as  any  of 
their  neighbors,  yet  more  chastened  by 
the  stiffness  and  haughtiness  of  their  man- 
ners. If  I  durst,  in  like  manner,  hazard 
a  criticism  upon  the  English  method  of 
preaching,  I  should  say  it  had  its  peculiar- 
ity, adapted  to  the  genius  of  the  people. 
This  I  take  to  be  less  loquacious  than  the 
French,  less  reserved  than  the  Italian,  more 
phlegmatic  and  saturnine  than  both.  As 
they  are  generally  open  and  candid  them- 
selves, they  dislike  the  appearance  of  art 
in  others,  especially  in  those  who  address 
them.  Their  passions  resemble  their  cli- 
mate, being  generally  cold  and  inconstant; 


but  their  opulence,  and  the  freedom  of  their 
government,  make  them  bolder  and  less 
cautious  in  expressing  them.  They  are 
thoughtful,  grave,  and  much  subject  to  the 
spleen  and  vapors,  to  sudden  flows  of  good- 
humor,  and  frequent  fits  of  bad. 

Now,  though  the  general  turn  of  preach- 
ing among  them  resembles  their  national 
complexion,  and  is  mostly  in  a  cool,  dispas- 
sionate key ;  yet  has  it  always  taken  a 
tincture  from  the  particular  character  of 
the  different  ages,  and  the  periodical  consti- 
tutions, if  I  may  so  say,  of  the  nation,  as 
they  have  been  more  or  less  refined,  calm 
or  turbulent,  sober  or  luxurious.  But  to 
trace  these  nicer  differences  would,  I  am 
afraid,  lead  us  into  too  great  a  detail, 
and  require  a  deeper  and  more  exten- 
sive knowledge  of  the  times  than  I  can 
pretend  to. 

I  acknowledge,  I  have  sometimes  consid- 
ered those  changes,  and  have  imagined  I 
could  observe  a  real  diversity  in  their  sev- 
eral manners  which  have  prevailed.  But 
it  is  only  a  few  of  the  most  obvious  which 
I  dare  venture  to  guess  at,  rather  than  un- 
dertake to  ascertain. 

Soon   after  the   Reformation,  when  the 
two  nations  fell  under  one  head,  the  first 
appearance  that  preaching  made  was  in  the 
pompous,  metaphorical  dress.    Our  learned 
king  brought  learning  into  vogue ;  and  to 
quote  Greek  and   Latin   authors,  even   in 
common  conversation,  was  fashionable  and 
courtly.     His  sacred   majesty  deigned   to 
instruct  as  well  as  to  govern  his  people, 
His   obsequious   and    docile    pupils,    both; 
clergy  and  laity,  vied  with  each  other  wh( 
should   imbibe   fastest  the   liberal   stream,' 
and  admire  most  implicitly  the  awful  dic^ 
tates  of  their  anointed  tutor.     The  whoL 
learning  of  the  age  was  shaped  after  thi 
royal  model — dark,  scholastic,  and  contro- 
versial ;  except  what  Lord  Bacon,  by  the] 
force  of  a  superior  genius,  ventured  to  strik( 
out.    The  style  of  preaching  was  declama- 
tory and  figurative,  pointed  with  puns  am 
antithesis,  and  larded  with  Greek  and  Lati 
quotations.     The  preachers  made  a  parade 
of  comparing  versions,  and  tracing  the  orj: 
ginals  ;    distributed  the  text  into  cold  am 
dry  divisions  ;   adorned  their  composition! 
with  quibbles  and  the  silly  jingle  of  words, 
becoming  schoolboys  rather  than  men  am 
scholars  ;  and  often  perverted  them  froi 
their  proper  design,  to  inculcate  the  princi 
pies  of  slavery  and  arbitrary  power,  and  to 


I 


HISTORY  OF  THE  ART  OF  CHRISTIAN  PREACHING. 


443 


subserve  their  own  sordid  and   ambitious 
purposes. 

In  the  next  period,  things  took  a  different 
turn.  The  passions  of  men  were  wonder- 
fully inflamed,  by  the  attempts  which  were 
made  to  introduce  arbitrary  government. 
The  convulsions,  vicissitudes,  and  various 
calamities  of  a  civil  war,  roused  the  spirits 
of  the  contending  parties,  which  had  been 
damped,  or  kept  down  by  the  preceding 
tyranny ;  filled  them  with  fears  and  hopes, 
and  hurried  them  from  one  extreme  to 
another.  In  such  a  situation,  the  spirit  of 
enthusiasm  is  most  apt  to  invade  the  human 
mind,  and  to  break  out  into  raptures  or 
panics ;  and,  as  a  perfect  freedom  in  reli- 
gion succeeded  to  the  severity  of  ecclesias- 
tic tyranny,  the  religious  passions  burst  out 
with  a  violence  proportioned  to  the  restraints 
they  had  formerly  lain  under.  Therefore, 
the  genius  of  preaching  resembled  that  of 
the  age,  and  ran  into  a  high,  pathetic,  and 
enthusiastic  vein.  A  devotional  spirit  was 
the  general  fashion,  which  every  one  was 
obliged  to  be  in,  or  else  to  make  up  by  the 
fairness  of  the  mask  for  the  want  of  reality. 
In  such  circumstances,  men  were  apt  to  be 
misled  by  every  ignorant  or  impudent  pre- 
tender to  extraordinary  degrees  of  zeal  and 
sanctity  ;  and,  as  it  was  the  interest  of  the 
different  leaders  to  have  it  commonly  be- 
lieved that  heaven  had  listed  itself  of  their 
party,  so  the  faith  of  particular  divine 
interpositions  in  their  favor  was  easily 
propagated,  and  greedily  swallowed  by 
both  sides.  If  we  add  to  this,  that  where 
men's  hopes  or  fears  are  much  raised  by 
the  greatness  of  the  venture,  and  the  un- 
certainty of  the  issue,  they  are  exceedingly 
prone  to  seek  assistance,  and  to  expect  re- 
lief from  heaven  :  I  say,  putting  all  this 
together,  it  is  no  wonder  that  a  prodigious 
spawn  of  enthusiasts  and  sectaries  appear- 
ed, whose  minds  were  like  tinder,  ready  to 
take  fire  with  every  spark,  and  to  kindle 
into  the  most  furious  combustions.  There- 
fore, the  dispositions  of  preachers  and  peo- 
ple were  reciprocally  inflaming  and  inflamed 
by  each  other.  The  tone  of  preaching  was 
agitated  and  various,  as  were  the  passions 
of  the  hearers.  It  glowed  with  uncommon 
fervors,  sudden  lights,  and  supernatural 
impulses,  or  strong  pretences  to  them,  and 
with  a  mighty  zeal  for  purity  and  reforma- 
tion, whether  real  or  affected.  No  doubt, 
there  was  much  seriousness  and  undissem- 
bled  ardor,  a  higher  spirit  of  devotion,  a 


warmer  sense  of  divine  things,  and  stronger 
affections  to  a  public  interest,  than  have  ap- 
peared before  or  since  that  period.  Where 
these  took  place,  the  assistance  of  learning 
and  human  art  was  often  despised  as  un- 
necessary, or  dreaded  as  derogatory  to 
higher  gifts  ;  and  the  sober  chastenings  of 
judgment  gave  way  to  unnatural  flights, 
turgid  conceits,  a  pompous  style,  and  un- 
governed  action.  But  where  they  were 
wanting,  the  indiscreet  votaries  endeavored 
to  supply  their  room  by  affected  raptures, 
unmeaning  cant,  wild  grimace,  and  all  the 
distortions  of  enthusiasm  blended  with  su- 
perstition. 

Many  of  the  religious  leaders  among  the 
sectaries  were  men  of  considerable  learn- 
ing and  abilities ;  and  in  many  of  their 
writings  we  discover  a  noble  unaffected 
piety,  a  singular  elevation  of  thought,  a 
great  compass  of  knowledge,  and  much  va- 
riety and  strength  of  style.  But  eloquence 
had  not  then  attained  its  true  standard  ;  it 
was  overlaid,  rather  than  adorned,  by  the 
learning  which  prevailed  ;  their  composi- 
tions were  irregular  and  incorrect ;  and 
their  diction  either  swollen  and  figurative, 
or  intricate  and  dry. 

The  next  age  had  the  merit  of  refining 
much  upon  the  manner  of  their  predeces- 
sors. The  return  of  peace,  and  its  ordi- 
nary  attendants,  security  and  wealth,  gave 
people  leisure  to  cultivate  all  the  arts  and 
sciences,  which  tend  to  the  improvement  or 
ornament  of  life.  It  is  true,  that  the  en- 
thusiasm and  hypocrisy  of  the  former  age 
were  succeeded  by  luxury,  dissoluteness 
of  manners,  and  a  wanton  contempt  of  re- 
ligion ;  nor  were  there  wanting  some  mer- 
cenary and  ambitious  divines,  who  winked 
at  the  vices  of  the  court,  and  sought  to  re- 
commend themselves,  by  prostituting  the 
dignity  of  their  character  and  profession  to 
defend  or  palliate  the  most  despotic  meas- 
ures, and  to  preach  up  the  principles  of 
slavery  and  implicit  submission  to  power. 
Yet  that  noble  spirit  of  freedom,  which  had 
been  begotten  under  the  inclemencies  of 
civil  and  ecclesiastical  encroachments,  and 
was  nursed  and  had  grown  up  in  the  glori- 
ous struggle  for  liberty  and  equal  govern- 
ment, could  not  be  destroyed  by  the  renew- 
ed attempts  that  were  made  against  both, 
but  daily  increased,  and  appeared  in  a  gen- 
eral free  inquiry,  and  in  the  vigor  and 
boldness  of  public  debates,  and  of  private 
conversation.     The  nature  and  foundations 


444 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS 


of  religion  and  government  were  examined 
with  freedom  and  candor  by  some,  with 
severity  and  even  with  malice  by  others. 
The  dangers  arising  from  popery  on  one 
hand,  and  from  designs  against  the  consti- 
tution on  the  other,  gave  a  check  to  the 
general  joy,  opened  the  eyes  of  the  more 
sober  and  thoughtful  part,  and  raised  a 
just  attention  to  the  common  interest.  Ac- 
cordingly, as  many  able  patriots  arose  to 
guard  us  against  the  latter,  so  many  emi- 
nent divines  sprang  up  to  protect  us  against 
the  former.  These  great  men  nobly  and 
boldly  exploded  the  principles  of  implicit 
faith  ;  inquired,  in  a  rational  and  unpreju- 
diced manner,  into  the  nature  and  grounds 
of  true  religion  ;  exposed,  with  proper  spirit. 
the  horrors  of  ecclesiastic  tyranny,  and  by 
80  doing  sapped  the  very  foundations  of  po- 
pery. They  had  formed  themselves  upon 
the  best  models  of  antiquity,  and  had  im- 
bibed the  genius  and  sentiments  of  the  di- 
vine moralists.  The  effects  of  this  appear 
in  their  compositions,  which  breathe  a  mod- 
est but  generous  freedom,  a  sublime  and 
enlightened  piety,  an  exalted  taste  of  mor- 
als, such  a  spirit  of  moderation,  and  so  pure 
a  flame  of  universal  benevolence,  as  is  most 
adapted  to  win  the  esteem,  and  reconcile 
the  hearts  of  mankind.  These  preachers 
rubbed  off  the  rust  and  refined  the  manner 
of  preaching.  Instead  of  a  tedious  explica- 
tion of  the  text,  and  giving  the  concordance 
of  every  word  in  it,  as  had  been  the  way 
formerly,  they  plainly  and  briefly  opened 
its  connection  and  meaning,  and  then  stated 
the  propositions  arising  out  of  it,  in  their 
nature,  truth,  and  reasonableness.  Instead 
of  discussing  some  nice  and  barren  points 
of  controversy  in  a  scholastic  manner,  they 
painted  the  beauty  and  advantages  of  sub- 
stantial virtue  with  great  strength  of  rea- 
son, and  perspicuity  of  style  ;  and,  instead 
of  concluding  their  discourses  coldly,  with 
a  few  short  inferences  or  uses,  as  they 
were  called,  they  wound  them  up  with  a 
pathetic  and  manly  address,  in  which  they 
applied  the  whole  to  the  consciences  and 
lives  of  their  hearers.  Whereas  the  strain 
of  former  sermons  was  either  flat  or  low, 
being  wire-drawn  with  controversial  dis- 
putes, and  having  the  sense  scattered  by 
such  spurious  mixtures  as  did  not  enter  in- 
to the  body  of  the  work,  but  rather  stuck 
out  like  so  many  excrescences  ;  or  else  the 
style  swelled  into  a  ridiculous  kind  of  bom- 
bast, and  sometimes  an  unintelligible  jar- 


gon. The  compositions  of  this  new  race 
of  preachers  were  more  according  to  the 
genuine  simplicity  and  beauty  of  nature. 
Their  diction  was  easy,  clear,  and  nervous, 
pregnant  with  sentiment,  adorned  with  apt 
metaphors  and  splendid  figures  ;  and  those 
not  far-fetched,  or  high-strained,  but  such 
as  grew  out  of  the  subjects,  and  were  the 
most  proper  to  enlighten  and  affect  the  au- 
ditory. They  cutoff  all  unnecessary  shows 
of  learning — applied  close  to  the  matter 
in  hand — and  pursued  throughout  some 
weighty  and  important  point,  without  ener- 
vating the  discourse  by  useless  digressions, 
or  crumbling  it  down  into  minute  divisions. 
In  short,  they  vindicated  our  faith  upon  the 
principles  of  sound  reason ;  showed  the 
connection  between  natural  and  revealed 
religion  with  all  the  strength  of  evidence; 
displayed  the  excellence  of  both,  with  re- 
gard to  private  and  public  happiness,  in  the 
most  engaging  light ;  and  painted  genuine 
Christianity  with  that  venerable  air  and 
masculine  beauty  which  distinguishes  her 
alike  from  mean  superstition  and  rank  en- 
thusiasm, and,  instead  of  inspiring  with  con- 
tempt and  dread,  commands  love  and  ad- 
miration. This,  my  friend,  I  take  to  be 
the  period  in  which  the  art  of  preaching 
was  carried,  though  not  to  perfection,  yet 
to  the  highest  pitch  of  beauty  it  had  before, 
or  has  ever  since  attained. 


II._ON    A   NATURAL   MANNER,  &c.,  IN 
PREACHING. 

BY    THE    REV.    JAMES    FORDYCE. 

Had  I  occasion  to  converse  with  those 
young  men  who  have  devoted  themselves 
to  the  church,  I  would  address  them  in 
some  such  manner  as  the  following : — 
"  Gentlemen,  the  profession  you  have  cho- 
sen is  inexpressibly  noble.  There  cannot 
be  a  more  grand,  or  a  more  beneficent  de- 
sign, than  that  of  making  men  good  and 
happy.  I  sincerely  wish  you  all  manner 
of  success.  I  doubt  not  in  the  least  of  your 
succeeding,  if,  before  you  attempt  to  re- 
commend religion  to  others,  you  take  care 
to  cultivate  a  high  commanding  sense  of  it 
in  yourselves.  Such  a  sense  of  it,  like 
some  divine  inspiring  genius,  will  at  once 
conduct  and  animate  you.  Do  but  figure 
to  yourselves  a  preacher,  who  feels  the 
charm  of  goodness,   who  understands  the 


ON  A  NATURAL  MANNER,  &,c.,  IN  PREACHING. 


445 


worth  of  iminortal  minds,  who  is  impressed 
with  tiie  wiiole  weight  of  eternity.  Will 
such  a  preacher  content  himself  with  a  dry 
insipidity  of  manner,  and  appear  quite  re- 
gardless whether  he  affects  his  audience  or 
not?  Or  will  he  confine  his  attention  to 
the  bare  formality  of  art,  and  seem  only 
solicitous  to  personate  with  applause,  to 
strut  in  the  parade  of  a  gaudy  eloquence, 
and  sparkle  an  hour  in  the  public  eye  ? 
Oh  no !  he  will  equally  hate  such  indiffer- 
ence on  the  one  hand,  and  scorn  such  pe- 
dantry on  the  other.  He  will  consider 
himself  as  a  priest  of  the  Most  High,  detest 
appearing  cold  to  the  interests  of  his  God, 
and  disdain  burning  incense  in  his  temple, 
and  on  his  altar,  to  the  despicable  idol  of 
popularity.  He  will  address  his  fellow- 
worshippers  with  deep  and  awful  concern, 
in  the  words  of  truth  and  soberness,  like 
one  standing  in  the  presence  and  speaking 
in  the  name  of  Jehovah  ;  and  what  he 
speaks  will  carry  such  an  air  of  sacred 
simplicity  and  undissembled  worth,  as  must 
command  at  the  same  time  belief  and  rev- 
erence. Even  the  most  familiar  and  or- 
dinary things  he  utters  will  touch,  being 
uttered  from  a  feeling  heart.  But  his  more 
important  and  solemn  sentiments  will  strike, 
like  so  many  sublime  responses  issuing  from 
the  centre  of  some  venerable  sanctuary. 

"  Believe  me,  one  plain  serious  discourse, 
breathed  out  from  the  depth  of  your  breasts, 
will  penetrate  ours  more  effectually  than  a 
hundred  fine  flourished  harangues,  which 
appear  the  labor  of  the  brain  only,  or  the 
mere  play  of  an  artificial  rhetoric.  Degen- 
erate as  the  most  of  us  hearers  are,  be 
assured  we  secretly  respect  and  admire  the 
image  of  virtue  wherever  we  behold  it ; 
but  above  all  we  respect  and  admire  it 
in  a  clergyman.  How  insincere  soever 
many  of  us  may  be,  we  love  to  hear  the 
language  of  the  heart,  it  hath  something  in 
it  so  genuine,  so  native,  so  emphatical. 
We  are  charmed  to  see  a  preacher  in  good 
earnest  with  us  ;  we  think  he  regards  us  and 
believes  himself;  and  therefore  we  are  in- 
clined both  to  regard  and  believe  him. 
When  his  soul  flies  out  into  his  discourse, 
!  ours  immediately  breaks  away  as  it  were 
■  to  meet  it.  If  the  flame  of  holy  affection 
I  really  burns  in  his  bosom,  it  will  not  fail 
j  to  burst  out ;  and  when  it  doth,  it  will  in- 
stantly seize  each  sympathetic  bosom,  and 
I  run,  and  dart,  and  spread,  like  some  sudden 
!  conflagration. 


"  We  are  all  strangely  delighted  and 
moved  with  what  is  natural.  Let  what  you 
say  be  but  natural,  and  it  will  of  course  be 
pleasing  and  persuasive.  But  men  only 
speak  naturally  when  they  speak  sincerely  ; 
that  is,  what  they  think  and  feel.  Take  care 
to  think  and  to  feel  the  very  things  you 
would  inspire  ;  you  shall  then,  and  then 
alone,  be  truly  eloquent.  Every  address 
will  then  flow  from  an  inward  source — that 
well  of  living  water  your  Master  speaks  of; 
every  thought  will  be  transparent  ;  every 
word,  look,  and  motion  will  present  the 
picture  of  your  mind.  The  ornaments  of 
air,  voice,  and  gesture  with  which  you 
strive  to  set  off'  your  sermons,  will  seem 
not  so  much  mere  ornaments  as  living 
graces,  the  amiable  offspring  of  a  beauteous 
soul. 

"  Need  I  observe  to  you,  that  there  must 
ever  be  a  sensible  difference  between  the 
performance  of  that  preacher  in  whose 
breast  nothing  reigns  but  irreligion  or  indif- 
ference, and  his  whose  heart  is  fraught  with 
piety,  and  warmed  with  all  the  generous 
kindlings  of  a  fervent  virtue.  Something 
hollow  or  worthless  will  certainly  be  dis- 
covered by  a  sagacious  eye  in  the  perform- 
ances of  the  one  ;  an  air  of  sincerity,  devo- 
tion, and  benevolence,  will  always  appear 
in  those  of  the  other.  That  fervent  virtue 
I  just  now  spoke  of,  will  be  a  kind  of  intel- 
lectual sun  fixed  in  the  centre  of  the  human 
system.  It  will  not  only  unfold  and  invigo- 
rate the  powers  of  the  soul,  dilate  and  bright- 
en all  its  conceptions  ;  but  extend  on  occa- 
sions its  influence  to  the  body,  illuminate 
every  feature,  give  spirit  to  the  melody  of 
sound,  and  strength  to  the  nerve  of  motion. 
In  this  case,  the  several  parts  of  action  will 
be  but  the  dispreadings  of  those  internal 
rays  which  will  stream  and  flash  out  with 
irresistible  power. 

"  Besides,  a  consciou.sness  of  superior 
worth  will  add  a  peculiar  dignity  and  free- 
dom to  all  your  addresses,  at  the  same  time 
that  its  never-failing  companion,  a  superior 
modesty,  will  prevent  any  thing  like  pre- 
sumption or  forwardness.  Then,  by  culti- 
vating a  quick  and  strong  sensibility  to  the 
best  interests  of  mankind,  you  will  acquire 
in  a  greater  degree  a  certain  flowing  ten- 
derness, or  benevolent  meltingness  of  na- 
ture, which,  when  supported  by  real  sense 
and  spirit,  I  have  always  observed  to  soften 
and  dissolve  an  audience  beyond  any  thing 
whatever.     There  is  a  tear  ;  yes,  a  manly 


446 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


tear  may  be  shed  by  compassion  over  the 
frailties  of  human  nature,  and  miseries  of 
human  kind,  forced  out  by  a  big-swollen 
heart.  I  would  never  have  you  ashamed 
of  it.  It  is  the  tear  of  virtue  ;  it  be- 
comes the  Christian  orator  well  ;  Jesus 
wept. 

"  Permit  me  to  add,  that  you  must  join 
to  all  your  other  qualifications  for  the  pul- 
pit, a  liberal  and  sublime  devotion,  which 
will  be  of  the  greatest  use  in  all  your  per- 
formances. By  often  approaching  to  the 
fountain  of  wisdom  and  of  goodness,  you 
will  every  day  grow  wiser  and  better. 
You  will,  as  one  who  was  at  once  a  king,  a 
saint,  and  a  poet  expresses  it,  see  light  in 
God's  light  ;  you  will  behold  divine  objects 
through  a  divine  medium  ;  and  when  you 
behold  such  objects  through  such  a  medium, 
they  cannot,  I  think,  fail  to  appear  exqui- 
sitely fair  and  enchanting.  By  those  ap- 
proaches, too,  you  will  catch  a  benign  heat 
from  that  boundless  fire  of  love,  which  flows 
forever  from  the  original  fountain  of  love, 
and  insinuates  itself  powerfully  into  every 
breast  that  lies  open  to  its  sacred  influences, 
expanding  and  cherishing  all  the  principles 
of  humanity. 

"  Then,  by  frequently  stretching  your 
minds  to  take  in  the  ideas  of  infinite  per- 
fection, they  must  of  necessity  swell  and 
soar  into  a  peculiar  amplitude  and  eleva- 
tion. The  same  exercises,  likewise,  by 
often  calling  forth  the  best  powers  of  the  soul 
into  action,  and  winding  it  up  to  the  highest 
pitch  of  sentiment  and  affection,  will  pre- 
vent the  languor  that  might  otherwise  grow 
upon  you  from  your  constant  familiarity 
with  spiritual  subjects  ;  will  preserve  in 
you  a  peculiar  vivacity  of  soul,  or  exquisite- 
ness  of  temperament ;  and  make  every  re- 
ligious string,  so  to  say,  more  intense  and 
tinnient. 

"  What  fine  effects  all  this  must  have  on 
your  public  appearances,  not  only  by  throw- 
ing more  light,  warmth,  and  noble  passion 
into  your  compositions,  but  by  transfusing  a 
higher  flame  through  all  your  manner,  and 
rendering  it  more  vivid,  more  strenuous, 
and  more  exalted,  you,  gentlemen,  can  bet- 
ter imagine  than  I  can  tell  you.  In  short, 
by  means  of  such  an  intercourse  with 
heaven,  you  will  step  from  your  closets 
into  the  pulpit  breathing  a  certain  ethereal 
air,  and  laboring  with  the  very  spirit  of 
truth  and  love,  which  flows  from  the 
divinity,  and  tends  towards  him." 


III.— THE  DIFFICULTIES   OF  THE 
CHRISTIAN  MINISTRY. 

BY  THE  REV  ROBERT  HALL,  A.  M. 

In  attempting  to  realize  the  design  of  the 
Christian  ministry,  we  are  proposing  to  call 
the  attention  of  men  from  the  things  which 
are  seen  and  temporal,  to  things  unseen  and 
eternal  ;  to  conduct  them  from  a  life  of 
sense  to  a  life  of  faith  ;  to  subdue,  or 
weaken  at  least,  the  influence  of  a  world 
which,  being  always  present,  is  incessantly 
appealing  to  the  senses,  and  soliciting  the 
heart,  in  favor  of  a  state,  whose  very  exist- 
ence is  ascertained  only  by  testimony.  We 
call  upon  them  to  crucify  the  flesh  with,its 
affections  and  lusts,  to  deny  the  strongest 
and  most  inveterate  propensities,  and  to  re- 
nounce the  enjoyments  which  they  have 
tasted  and  felt,  for  the  sake  of  a  happiness 
to  which  they  have  no  relish.  We  must 
charge  them,  as  they  value  their  salvation, 
not  to  love  the  world,  who  have  been  ac- 
customed to  make  it  the  sole  object  of  their 
attachment,  and  to  return  to  their  allegi- 
ance to  that  almighty  and  invisible  Ruler, 
from  whom  they  have  deeply  revolted. 
We  present  to  them,  it  is  true,  "  a  feast  of 
fat  things,  of  wine  on  the  lees  well  re- 
fined ;"  we  invite  them  to  entertainments 
more  ample  and  exquisite  than,  but  for  the 
gospel,  it  had  entered  into  the  heart  of  man 
to  conceive  ;  but  we  address  our  invitations 
to  minds  fatally  indisposed,  alienated  from 
the  life  of  God,  with  little  sense  of  the  value 
of  his  favor,  and  no  delight  in  his  converse. 
The  souls  we  address,  though  originally 
formed  for  these  enjoyments,  and  utterly 
incapable  of  being  happy  without  them, 
have  lost,  through  the  fall,  that  right  taste 
and  apprehension  of  things,  which  is  re- 
quisite for  the  due  appreciation  of  these 
blessings  ;  and  like  Ezekiel,  we  prophesy 
to  dry  bones  in  the  valley  of  vision,  which 
will  never  live  but  under  the  visitation  of 
that  breath  which  bloweth  where  it  listeth. 
This  indisposition  to  the  things  of  God,  so 
radical  and  incurable  by  human  power,  as 
it  has  been  a  frequent  source  of  discourage- 
ment to  the  faithful  minister,  .so  it  would 
prove  an  invincible  obstacle  to  success,  did 
that  success  depend  upon  human  agency. 

To  these  difficulties,  which  arise  from 
the  nature  of  the  work,  abstractedly  con- 
sidered, must  be  added  those  which  .are 
modified  by  a  variety  of  circumstances,  and 
which  result  from  that  diversity  of  temper, 


DIFFICULTIES  OF  THE  CIIRISTIA.N  MINISTRY. 


447 


character,  and  situation,  which  prevails  in 
our  auditory.  To  tiie  several  classes  of 
which  it  consists,  it  is  necessary  "  rightly 
to  divide  the  word  of  truth,  and  give  to  ev- 
ery one  his  portion  of  meat  in  due  season." 
The  epidemic  malady  of  our  nature  as- 
sumes so  many  shapes,  and  appears  under 
such  a  variety  of  symptoms,  that  these 
may  be  considered  as  so  many  distinct  dis- 
eases, which  demand  a  proportionate  variety 
in  the  method  of  treatment;  nor  will  the 
same  prescription  suit  all  cases.  A  differ- 
ent set  of  truths,  a  different  mode  of  ad- 
dress, is  requisite  to  rouse  the  careless,  to 
beat  down  the  arrogance  of  a  self-justify- 
ing spirit,  from  what  is  necessary  to  com- 
fort the  humble  and  contrite  in  heart ;  nor 
is  it  easy  to  say  which  we  should  most 
anxiously  guard  against — the  infusion  of  a 
false  peace,  or  inflaming  the  wounds  which 
we  ought  to  heal.  A  loose  and  indiscrimi- 
nate manner  of  applying  the  promises  and 
threatenings  of  the  gospel  is  ill-judged  and 
pernicious  ;  it  is  not  possible  to  conceive  a 
more  effectual  method  of  depriving  the 
sword  of  the  Spirit  of  its  edge,  than  adopt- 
ing that  lax  generality  of  representation, 
which  leaves  its  hearer  nothing  to  apply, 
presents  no  incentive  to  self-examination, 
and,  besides  its  utter  inefficiency,  disgusts 
by  the  ignorance  of  human  nature,  or  the 
disregard  to  its  best  interests,  it  infallibly 
betrays.  Without  descending  to  such  a 
minute  specification  of  circumstances,  as 
shall  make  our  addresses  personal,  they 
ought  unquestionably  to  be  characteristic, 
that  the  conscience  of  the  audience  may 
feel  the  hand  of  the  preacher  searching  it, 
and  every  individual  know  where  to  class 
himself.  The  preacher,  who  aims  at  doing 
good,  will  endeavor,  above  all  things,  to  in- 
sulate his  hearers,  to  place  each  of  them 
apart,  and  render  it  impossible  for  him  to 
escape  by  losing  himself  in  the  crowd.  At 
the  day  of  judgment,  the  attention  excited 
by  the  surrounding  scene,  the  strange  as- 
pect of  nature,  the  dissolution  of  the  ele- 
ments, and  the  last  trump,  will  have  no 
other  effect  than  to  cause  the  reflections  of 
the  sinner  to  return  with  a  more  overwhelm- 
ing tide  on  his  own  character,  his  sentence, 
his  unchanging  destiny  ;  and,  amid  the  in- 
numerable millions  who  surround  him,  he 
will  mourn  apart.  It  is  thus  the  Christian 
minister  should  endeavor  to  prepare  the  tri- 
bunal of  conscience,  and  turn  the  eyes  of 
every  cue  of  his  hearers  on  himself. 


To  men  of  different  casts  and  complex- 
ions, it  is  obvious,  a  corresponding  differ- 
ence in  the  selection  of  topics,  and  the 
method  of  appeal,  is  requisite.  Some  are 
only  capable  of  digesting  the  first  princi- 
ples of  religion,  on  whom  it  is  necessary 
often  to  inculcate  the  same  lessons  with  the 
reiteration  of  parental  solicitude  ;  there  are 
others  of  a  wider  grasp  of  comprehension, 
who  must  be  indulged  with  an  ampler  va- 
riety, and  to  whom  views  of  religion  less 
obvious,  less  obtrusive,  and  demanding  a 
more  vigorous  exercise  of  the  understand- 
ing, are  peculiarly  adapted.  Some  are  ac- 
customed to  contemplate  every  subject  in  a 
light  so  cool  and  argumentative,  that  they 
are  not  easily  impressed  with  any  thing 
which  is  not  presented  in  the  garb  of  rea- 
soning ;  nor  apt,  though  firm  believers  in 
revelation,  to  be  strongly  moved  by  naked 
assertions,  even  from  that  quarter.  There 
are  others  of  a  softer  temperament,  who 
are  more  easily  won  by  tender  strokes  of 
pathos.  Minds  of  an  obdurate  make,  and 
which  have  been  rendered  callous  by  long 
habits  of  vice,  must  be  appalled  and  sub- 
dued by  the  terrors  of  the  Lord  ;  while 
others  are  capable  of  being  "  drawn  with 
the  cords  of  love,  and  with  the  bands  of  a 
man.  Some  we  must  save  with  fear,  pluck- 
ing them  out  of  the  fire  ;  on  others  we  must 
have  compassion,  making  a  difference." 
You  will  recollect,  that  He  who  spake  as 
never  man  spake,  mild,  gentle,  insinuating 
in  his  addresses  to  the  multitude,  reserved 
the  thunder  of  his  denunciations  for  sanc- 
timonious hypocrites.  In  this  part  of  our 
ministerial  function,  we  shall  do  well  to 
imitate  St.  Paul,  who  became  all  things  to 
all  men,  that  he  might  win  some  ;  combin- 
ing,  in  his  efforts  for  the  salvation  of  souls, 
the  utmost  simplicity  of  intention,  with  the 
utmost  versatility  of  address. 

May  I  be  permitted  to  remark,  though  it 
seem  a  digression,  that  in  the  mode  of  con- 
ducting our  public  ministrations,  we  are, 
perhaps,  too  formal  and  mechanical  ;  that 
in  the  distribution  of  the  matter  of  our  ser- 
mons, we  indulge  too  little  variety,  and  ex- 
posing our  plan  in  all  its  parts,  abate  the 
edge  of  curiosity,  by  enabling  the  hearer 
to  anticipate  what  we  intend  to  advance. 
Why  should  that  force  which  surprise  gives 
to  every  emotion,  derived  from  just  and 
affecting  sentiments,  be  banished  from  the 
pulpit,  when  it  is  found  of  such  moment  in 
every   other  kind   of  public  address  ?     I 


448 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


cannot  but  imagine,  the  first  preachers  of 
the  gospel  appeared  before  their  audience 
with  a  more  free  and  unfettered  air,  than 
is  consistent  with  the  narrow  trammels  to 
which,  in  these  latter  ages,  discourses  from 
the  pulpit  are  confined.  The  sublime  emo- 
tions with  which  they  were  fraught,  would 
have  rendered  them  impatient  of  such  re- 
strictions ;  Ror  could  they  suffer  the  impet- 
uous stream  of  argument,  expostulation, 
and  pathos,  to  be  weakened,  by  diverting  it 
into  the  artificial  reservoirs,  prepared  in  the 
heads  and  particulars  of  a  modern  sermon. 
Method,  we  are  aware,  is  an  essential  in- 
gredient in  every  discourse  designed  for  the 
instruction  of  mankind,  but  it  ought  never 
to  force  itself  on  the  attention  as  an  object 
apart ;  never  appear  to  be  an  end,  instead 
of  an  instrument ;  or  beget  a  suspicion  of 
the  sentiments  being  introduced  for  the  sake 
of  the  method,  not  the  method  for  the  senti- 
ments. Let  the  experiment  be  tried  on 
some  of  the  best  specimens  of  ancient  elo- 
quence ;  let  an  oration  of  Cicero  or  Demos- 
thenes be  stretched  upon  a  Procrustes'  bed 
of  this  sort,  and,  if  I  am  not  greatly  mis- 
taken, the  flame  and  enthusiasm  which  have 
excited  admiration  in  all  ages,  will  instant- 
ly evaporate  ;  yet  no  one  perceives  a  want 
of  method  in  these  immortal  compositions, 
nor  can  any  thing  be  conceived  more  re- 
mote from  incoherent  rhapsody. 


IV.— RULES  FOR  THE  COMPOSITION  OF 
A  SERMON. 

BY  THE   REV.  P.   DODDRIDGE,  D.  D. 

1.  Take  some  previous  time  for  devout 
meditation  on  your  subject,  especially  if  it 
bedevotional,  as  it  generally  will  be;  preach 
it  over  to  you  r  own  souls.  Observe  thoughts 
when  arising  warm  from  the  heart ;  and 
set  them  down  with  peculiar  care  as  some 
of  your  greatest  treasures.  If  one  view- 
appear  more  affecting  than  another,  make 
a  proper  memorandum  of  it. 

2.  Choose  to  compose  when  you  are  in 
your  best  frame,  ccbI.  par.  Therefore  take 
such  time,  that  if  you  should  be  under  any 
particular  indisposition  for  study,  or  meet 
with  any  interruption  in  it,  you  may  not  be 
forced  upon  it  at  so  unfavorable  a  season. 
But  take  care  that  you  do  not  too  soon  con- 
clude yourselves  incurably  unfit ;  the  frame 
often  mends.  Take  notice  as  to  what  parts 
of  the  day  you  are  most  inclined,  and  in 


the  best  frame  to  compose,  and  secure  those 
hours  to  yourselves.  Generally  early  in 
the  morning  or  late  in  the  evening  are  the 
best  times  ;  unless  you  have  an  extraordi- 
nary command  of  retirement.  But  let  not 
the  intermediate  hours  be  lost. 

3.  Begin  the  work  with  a  solemn  address 
to  God.  This  will  lay  you  in  the  way  of 
his  blessing  and  assistance  ;  and  will  natu- 
rally have  some  good  influence  to  awaken, 
compose,  and  encourage  your  soul  ;  it  will 
direct  your  minds  to  right  ends  and  views, 
which  is  a  matter  of  vast  importance.  Per- 
haps a  form  of  prayer  might  not  be  impro- 
per for  that  purpose  ;  yet  varied  wilii  some 
particular  regard  to  your  subject.  [The 
following  form  was  drawn  up  for  this  pur- 
pose by  Dr.  Doddridge  : — ] 

"  Blessed  God  !  It  w^as  thou  tliat  gavest 
me  a  rational  soul,  and  upon  thee  do  I  de- 
pend entirely  for  the  continuance  of  those 
capacities  with  which  thou  hast  endowed 
me.  I  am  not  sufficient  of  myself,  so  much 
as  to  think  any  thing  as  I  ought,  but  all  my 
sufficiency  is  of  thee. 

"  I  am  now  engaging  in  a  work  of  sin- 
gular importance,  in  which  I  would  desire 
to  be  sensible  of  the  need  I  have  of  thy 
gracious  assistance.  I  beg  that  thou  wilt 
command  my  attention  to  the  affair  before 
me.  May  no  vain  or  intruding  thoughts 
break  in  upon  me,  to  hinder  a  steady  ap- 
plication to  my  business.  Direct  my  mind 
to  proper  thoughts ;  and  to  the  most  agree- 
able manner  of  arranging  and  expressing 
them.  And  may  my  heart  be  inflamed 
with  pious  affections  ;  that  divine  truth  cont)- 
ing  warm  from  my  own  soul  may  more 
easily  penetrate  into  the  souls  of  my  hear- 
ers :  may  I  remember  that  I  am  not  to  com- 
pose an  harangue  to  acquire  for  myself  the 
reputation  of  an  eloquent  orator ;  but  that 
I  am  preparing  food  for  precious  and  im- 
mortal souls  ;  and  dispensing  that  sacred 
gospel  which  my  Redeemer  brought  from 
heaven,  and  sealed  with  his  blood.  May 
I  therefore  sincerely  endeavor  to  give  my 
discourse  the  most  u.seful  turn,  and  do  thou 
direct  me  so  to  form  it,  as  best  to  promote 
the  great  purpose  of  Christian  edification. 

"  And  grant,  O  Lord,  that  I  may  receive 
pre.scnt  refreshment  to  myself,  and  future 
edification  from  the  study  of  those  divine 
truths  I  am  entering  upon  ;  and  may  this 
be  one  of  the  most  delightful  employments 
of  my  life.  While  I  am  watering  others, 
may  I  myself  be  watered  also ;  and  bring 


RULES  FOR  THE  COMPOSITION  OF  A  SERMON. 


449 


forth  daily  more  and  more  fruit,  propor- 
tionable to  the  advantages  which  I  enjoy, 
to  the  glory  of  thy  great  name,  and  for  the 
improvement  of  my  everlasting  felicity, 
through  Jesus  Christ.     Amen." 

4.  When  just  setting  to  the  work,  ask 
yourselves  such  questions  as  these,  on  a 
view  of  the  scheme  you  have  drawn  up  : 

I.  How  shall  the  sermon  begin  ?  Let  it 
not  be  always  with  mentioning  the  context, 
though  it  may  sometimes  be  allowed,  or  in- 
deed necessary.  Use  a  variety  of  exordia, 
sometimes,  by  scripture  stories ;  sometimes, 
by  quotations  and  allusions  ;  sometimes,  by 
similes ;  at  others,  by  a  weighty,  laconic 
sentence  :  and  sometimes  fall  directly  upon 
your  subject,  especially  when  it  is  so  copious 
that  you  will  be  in  danger  of  exceeding  the 
time.  Endeavor  in  this  part  of  your  ser- 
mon to  awaken  the  attention  of  your  audi- 
tory, and  to  raise  their  expectations,  but  not 
too  high.  Let  it  be  always  modest,  without 
any  extraordinary  flights ;  and  leave  no 
room  for  suspicion,  that  it  was  composed 
merely  to  display  the  orator  ;  this  would 
lead  your  hearers  to  dispute  your  sincerity ; 
and  it  is  better  to  walk,  than  attempt  to  fly 
where  your  wings  will  not  bear  you.  If 
you  have  any  invocation,  let  it  be  after  your 
general  division,  peculiarly  appropriate,  and 
more  frequently  expressed  as  a  wish  than 
as  a  direct  prayer  ;  and  so  contrived  that  it 
may  intimate  to  the  hearers  what  they 
ought  to  be  concerned  about  in  attending  to 
the  discourse. 

IL  Does  the  text  need  explication  ?  If  it 
does,  what  explication  ?  Do  not  make  diffi- 
culties for  the  sake  of  removing  them  ;  nor 
in  a  dull  manner  set  yourselves,  as  Dr. 
Clarke  often  does,  to  show  the  various  senses 
in  which  any  word  found  in  the  text  is  used 
in  scripture  ;  unless  it  may,  as  it  sometimes 
will,  furnish  useful  thoughts.  When  the  diffi- 
culty is  real,  and  especially  where  it  is  not 
touched  upon  by  commentators,  state  and  re- 
move it  in  a  few  strong  words.  Do  not  intro- 
duce the  sentiments  of  various  commentators, 
it  only  confounds;  nor  a  variety  of  readings 
and  versions;  nor  deviate  from  our  own  with- 
out real  necessity;  and  when  you  do, fix  upon 
the  translation  you  think  the  best,  and  drop 
the  rest ;  or  at  least  but  briefly  touch  upon 
them,  so  as  not  to  appear  divided  in  your  own 
mind,  and  as  at  a  loss  which  to  choose,  lest  it 
should  produce  some  ill  effect  upon  the  au- 
dience, by  leading  them  to  suppose  that  the 
seripture  itself  is  an  uncertain  thing.  When 
57 


your  text  expresses  some  noble  important 
sentiment,  in  a  very  forcible  manner,  you 
may  make  it  the  subject  of  the  greater  part 
of  your  discourse  without  incurring  any  just 
blame.  Nothing  dignifies  a  sermon  more 
than  this  plan,  nor  does  a  greater  honor  to 
scripture.  Search  the  context  for  proper 
thoughts  ;  and  if  there  be  any  difficulties 
in  the  neighborhood  of  it,  endeavor  to  illus- 
trate them  by  a  few  expressive  and  impor- 
tant words ;  and  which,  to  the  more  judi- 
cious of  your  hearers,  must  appear  to  be  an 
abstract  of  a  much  larger  criticism  in  your 
own  mind. 

III.  What  passions  are  to  be  raised,  and 
what  figures  of  speech  are  to  be  used  ?  Take 
care  of  misplaced  oratory.  Take  care  not 
to  mistake  declamation  for  raising  the  pas- 
sions. Much  stronger,  and  yet  gentler  ma- 
chines must  be  used  for  this  purpose.  If 
God  be  introduced  as  speaking,  it  must  be  in 
a  ^ew  awful,  and  generally,  scripture  words. 

IV.  What  "  strain"  of  preaching  is  most 
suited  to  the  subject  in  general,  and  select 
parts  in  particular  ?  When  these  are  fixed, 
endeavor  to  recollect  who  are  the  greatest 
masters  in  these  "  strains,"  and  how  they" 
would  have  expressed  themselves  had  they 
been  in  your  place  ? 

V.  What  regard  to  Christ  and  the  Holy 
Spirit  may  properly  be  introduced  into  this 
discourse  1  Does  it  naturally  lead  to  them? 
If  not,  how  may  they  least  unnaturally  be 
introduced  or  connected  ?  Sometimes  for 
want  of  this  question  they  have  been  too 
much  forgotten. 

VI.  What  quotations  can  properly  be  in- 
troduced from  scripture  ?  Generally,  have 
one  or  two  under  each  head,  which  may 
illustrate  as  much  as  possible  its  true  sense. 
In  the  application,  some  that  are  very  pa- 
thetic should  always  be  introduced,  the 
pathos  of  which  ought  to  be  illustrated 
from  other  writings,  particularly  by  re- 
markable thoughts,  figures,  or  laconic  sen- 
tences, which  you  have  met  with  in  your 
reading.  For  this  purpose  often  review 
your  common-place  book,  and  sometimes 
note  down  thoughts  you  design  for  this  pur- 
pose in  your  book  of  schemes. 

VII.  What  use  can  be  made  of  my 
acquaintance  with  the  world,  in  this  ser- 
mon ? — Have  I  made  any  observations  ou 
it,  or  seen  any  thing  lately  that  may  furnish 
me  with  a  useful  thought  ? 

VIII.  When  shall  \  address  the  con- 
science ? — Remember  that  the  final  appli- 


450 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


cation,  reflections,  or  inferences,  are  not  the 
only  places  in  which  to  introduce  your  ad- 
dresses to  the  converted  and  unconverted, 
the  ignorant,  the  careless,  the  luxurious, 
and  profane,  the  moralist  and  the  hypocrite, 
the  wavering  and  irresolute,  the  doubting, 
tempted,  and  dejected  in  spirit,  the  back- 
sliding, the  confirmed,  zealous,  and  joyful ; 
nor  to  the  aged  and  the  young,  the  prosper- 
ous and  afflicted,  the  rich  and  poor ;  the 
healthy  and  infirm,  those  who  have  lost 
friends,  &c.  Represent  to  yourselves  these 
and  various  other  cases,  and  let  each  be 
seasonably  noticed. 

IX.  What  shall  the  conclusion  be  ?  Do 
not  leave  off  merely  because  you  have 
nothing  more  to  say,  but  be  sure  to  close 
handsomely.  Frequently  close,  though  not 
always,  with  a  thought  of  consolation  ;  at 
other  times  full  of  terror;  and  often  with  a 
graceful  scripture.  Have  some  sprightly 
thoughts,  if  possible,  at  the  conclusion  of 
each  head. 

5.  Often   recollect  your  character  and 
.station  in  life.     I  am  a  man,  and  not  a  boy. 
To  crowd  my  discourse  with  puerile  orna- 
ments is  like  an  academic,  just  come  from 
school.     "  All  I  write  must  be  judicious, 
or  it  will  be  contemptible.     I  am  a  servant 
of  God,  and  not  of  the  world,  or  of  men.     I 
must  approve  myself  to  the  great  God  ;  in 
all  things  I  must  promote  his  interest,  and 
write  and  speak  as  in  his  presence."   And, 
to  feel  these  sentiments  more  sensibly,  in- 
termingle devout  and  deeply  humble,  though 
silent  ejaculations  while  composing.     "  I 
am  a  minister  of  Christ,  and  not  a  deist,  or 
a  heathen  philosopher.     I  am  to  preach  the 
gospel, — that  gospel  which  Christ  brought 
down  from  heaven,  and  died  to  confirm.     I 
am,  in  one  sense,   a  successor  of  the  apos- 
tles, and  am  engaged  in  carrying  on  the 
scheme  in  which  they  and  their  Lord  were 
engaged.     Am  I  a  preacher  among  plain 
Christians,  not  scholars  or  courtiers  ?     Let 
my  sermons  be  adapted  to  their  capacities." 
Imagine  yourselves  in  the  pulpit,  and  your 
congregation  around   you,  and  sometimes 
preach  over  some  heads  before  you  write 
them.     "  Lastly,  I  and  my  hearers  are  dy- 
ing creatures.     I  am,  perhaps,  composing 
my  last  sermon,  a  sermon  which  I  may  not 
live  to  deliver."    This  method  of  recollect- 
ing yourselves  produces  a  genuine  air  of 
seriousness,  profitable  to  yourselves  and  to 
your  hearers. 

6.  Compose  as  much  of  your  sermon  as 


you  can  at  a  sitting.  Choose  to  do  this 
when  you  are  in  a  good  frame.  It  will  give 
a  graceful  freedom  to  your  style,  and  when 
you  have  prepared  your  materials,  it  will 
not  be  difficult  to  dispatch  your  sermon  in 
five  or  six  hours. 

7.  If  in  the  course  of  your  composition 
you  find  your  thoughts  wander  and  droop, 
endeavor  to  revive  them  by  holy  ejacula- 
tions. Beg  of  God  to  bring  by  his  Spirit 
suitable  scriptures  to  your  remembrance,  in 
order  to  help  you  to  open  doctrines  clearly, 
to  state  them  truly,  and  to  apply  them  seri- 
ously. He  knows  what  is  in  man,  and  can 
lead  you  to  come  at  what  you  ought  always 
most  to  seek,  the  hearts  of  your  hearers. 

8.  Give  your  sermons  a  very  attentive 
and  critical  review.  Lop  off  excrescences, 
divide  sentences  which  are  too  long,  and  if 
you  can  find  time,  transcribe  the  whole 
again.  For  this  purpose  begin  soon  enough ; 
let  your  general  schemes  be  drawn  up  a 
week  beforehand.  Read  and  enrich  your 
schemes  by  additional  thoughts  and  conver- 
sation on  Monday  and  Tuesday ;  on  Wed- 
nesday and  Thursday  compose  your  ser- 
mon ;  and  on  Saturday  review  and  trans- 
cribe it.  Practise  \h'\s  method  seven  years. 
and  it  will  become  natural  and  easy. 


v.— THE  COMPOSITION  OF  SERMONS. 

BY    THE    REV    J.    EDMONDSON,    A.    M. 

The  composition  of  sermons  should  occu- 
py a  considerable  portion  of  your  time.  If 
you  neglect  this  part  of  your  duty,  you  can- 
not excel  in  preaching,  whatever  attain- 
ments you  may  have  made  in  literature. 
But  if  you  carefully  attend  to  the  following 
rules,  you  will  be  workmen  who  need  not 
be  ashamed,  "  rightly  dividing  the  word  of 
truth."     2  Tim.  ii.  15. 

I.  Never  preach,  on  any  occasion,  without 
previous  study.  The  man  who  ascends  the 
pulpit  without  previous  preparation  cannot 
render  much  service  to  the  people.  He 
may  utter  many  words,  and  make  a  great 
noise  ;  but  his  words  are  without  knowledge, 
and  his  sound  without  sense.  His  unpre- 
meditated harangues  dishonor  the  sacred 
cause ;  and  are  an  insult  offered  to  his  in- 
telligent hearers.  He  may  think  himself 
inspired,  the  ignorant  may  admire  his  ver- 
bosity, and  he  may  pass  for  an  oracle  with 
a  few  ;  but  in  reality  he  is  an  empty,  inco- 
herent declaimer,  and  a  wild  enthusiast. 


COMPOSITION  OF  .SKiiVIONS. 


451 


Do  we  find  any  thing  like  it  at  the  har,  or 
in  the  senate  ?  The  lawyer  must  have  a 
correct  brief,  before  he  can  plead  the  cause 
of  his  client ;  and  the  statesman  must  have 
a  well-digested  plan,  before  he  proposes  any 
new  measure  to  the  legislative  body.  And 
shall  a  minister  of  Jesus  take  less  pains  in 
preaching  the  everlasting  gospel,  than  the 
lawyer  in  his  pleadings,  or  the  senator  in 
the  formation  and  proposal  of  human  laws? 
He  who  preaches  without  previous  study 
must  either  have  a  very  high  opinion  of 
himself,  or  a  very  low  opinion  of  his  hear- 
ers ;  and  in  either  case,  he  goes  astray 
himself  and  leads  his  people  astray.  Hfe 
talks  strangely  about  supernatural  aid, 
and  leaves  all,  as  he  pretends,  to  the  Holy 
Spirit ;  but  what  right  has  any  man  to  ex- 
pect divine  assistance,  who  wilfully  neg- 
lects the  use  of  proper  means?  But  did  not 
our  Lord  say  to  his  disciples,  "  When  they 
deliver  you  up,  take  no  thought  how  or 
what  ye  shall  speak,  for  it  shall  be  given 
you  in  that  same  hour  what  ye  shall  speak  ?" 
Matt.  X.  19.  We  reply,  this  passage  does 
not  relate  to  preaching,  but  to  the  answers 
which  were  to  be  given  by  the  apostles, 
when  they  were  summoned  to  appear  before 
councils,  rulers,  and  kings ;  and  in  that 
case  divine  inspiration  was  necessary,  be- 
cause it  could  not  be  known  beforehand 
what  questions  might  be  proposed,  or  what 
answers  might  be  necessary.  But  let  no 
indolent  preacher  take  shelter  under  a  pas- 
sage of  scripture  which  he  does  not  under- 
stand. Rather  let  him  apply  diligently  to 
his  studies,  and  then  he  may  rationally  hope 
for  the  help  of  God.  Does  an  architect 
build  without  a  plan  ?  Does  a  prudent 
tradesman  launch  out  into  business  without 
a  plan  ?  Both  the  one  and  the  other  may 
improve  his  plan  as  he  proceeds  in  his 
work  ;  and  the  preacher,  who  does  not  read 
his  sermons,  may  improve  his  subject  in 
the  pulpit,  by  many  new  and  striking 
thoughts ;  but  his  plan  should  be  well  laid 
before  he  enters  on  his  work. 

II.  Before  you  enter  on  the  study  of  a  ser- 
mon, humbly  pray  to  God  for  the  gracious  aid 
of  the  Holy  Spirit.  No  business  should  be 
undertaken  without  prayer  ;  much  less  that 
of  composing  sermons.  Our  heavenly  Fa- 
ther, who  knoweth  all  things,  is  the  foun- 
tain of  wisdom ;  and  if  any  man  "  lack 
wisdom,  let  him  ask  of  God,  that  giveth  to 
all  men  liberally,  and  upbraideth  not ;  and 
it  shall  be  given  him,"  James  i.  5.    Before 


you  proceed  one  step  in  your  preparation 
for  the  pulpit,  kneel  down  before  him,  and 
pray  for  direction  in  the  choice  of  a  subject; 
pray  for  that  light  which  will  unfold  the 
meaning  of  the  passage  which  you  may  se- 
lect ;  and  pray  for  assistance  in  the  selection 
of  suitable  matter  to  fill  up  your  discourse. 
By  earnest  prayer  and  supplication,  the 
mind  is  well  prepared  for  this  important 
study  ;  and  when  the  Holy  Spirit  directs 
our  thoughts,  our  compositions  are  pure  and 
spiritual.  When  our  fire  is  taken  from  the 
sacred  altar,  it  burns  and  shines  to  the 
glory  of  God,  and  we  are  made  burning 
and  shining  lights ;  but  when  prayer  is 
neglected,  our  compositions  are  mere  hu- 
man efforts,  and  a  fire  of  our  own  kindling. 
What  good  can  we  expect  from  this  plan  ? 
We  are  like  a  benighted  traveller,  who 
makes  a  fire  to  warm  himself,  and  lights  a 
torch  to  direct  his  steps ;  but,  after  all,  lies 
down  in  sorrow.  "  Behold,  all  ye  that 
kindle  a  fire,  that  compass  yourselves  about 
with  sparks  :  walk  in  the  light  of  your  fire, 
and  in  the  sparks  that  ye  have  kindled.  This 
shall  ye  have  of  mine  hand ;  ye  shall  lie 
down  in  sorrow,"  Isaiah  1.  11.  A  minis- 
ter, above  all  men,  should  walk  in  "  the 
light  of  the  Lord  ;"  but  if  he  neglect  prayer, 
he  walks  in  his  own  light,  and  wanders  in 
his  own  self-confidence.  It  is  only  when  he 
takes  counsel  of  the  Lord  that  his  ways  are 
directed  by  unerring  wisdom,  and  he  becomes 
a  safe  guide  to  those  who  walk  in  darkness. 
III.  Having  taken  counsel  of  God,  make 
a  judicious  choice  of  your  text ;  for  if  you 
miss  your  way  in  that,  you  cannot  loork  much 
good.  In  the  choice  of  your  text,  consider 
what  is  most  likely  to  be  useful  to  your 
congregation,  and  abide  by  that ;  not  re- 
garding either  your  own  ease,  or  the  empty 
bubble  of  popular  applause.  If  you  con- 
sult your  own  ease,  you  will  not  fail  to  se- 
lect a  passage  which  you  can  manage  with- 
out much  difficulty ;  and,  then,  there  will 
be  a  tiresome  sameness  in  all  your  ser- 
mons ;  and  if  you  aim  at  popularity,  you 
will  select  a  text  which  will  enable  you  to 
shine  with  great  splendor  before  your  hear- 
ers. But  as  usefulness  is  the  grand  end  of 
preaching,  you  should  consider  what  is 
most  wanted  by  your  people ;  and  choose 
that  subject,  however  difficult  to  yourselves, 
which  will  promote  their  best  interests. 
The  praise  of  men  should  be  lost  sight  of 
in  this  great  work.  When  you  are  hon- 
ored by  worthy  men,  be  thankful,  and  use 


452 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


it  for  the  divine  glory  ;  but  never  let  the 
applause  of  erring  mortals  be  the  end  of 
your  ministrations  in  holy  things. 

It  would  be  a  useful  plan,  in  your  regu- 
lar course  of  reading  the  holy  scriptures, 
to  select  those  passages  for  texts  which 
may  suit  your  purposes  on  future  occasions ; 
and  if  you  keep  a  list  of  these,  arranged 
under  proper  heads,  you  will  seldom  be  at 
a  loss  for  a  suitable  text.  For  instance, 
select  a  course  of  texts  on  the  being  and  at- 
tributes of  God  ;  on  divine  providence  ;  on 
redemption  and  grace  ;  on  the  character, 
influences,  and  operations  of  the  Holy 
Spirit ;  on  the  terms  of  salvation  ;  on  Chris- 
tian duties  ;  on  promises  and  threatenings  ; 
on  sacred  biography  ;  on  remarkable  his- 
torical events ;  and  on  any  other  subject 
which  may  claim  particular  attention. 
Such  selections  have  been  published  by 
Dr.  Enfield,  Bishop  Gastrel,  and  others  ; 
but  you  will  find  your  own  more  useful 
than  those  of  other  men  ;  because  every 
passage  of  your  choice  has  made  some  par- 
ticular impression  on  your  own  mind. 

Sometimes  you  will  find  it  necessary  to 
select  a  short  text,  and  at  other  times  a  long 
one ;  but  whether  it  be  long  or  short,  let  it 
always  include  the  complete  sense  of  the 
sacred  writer.  Quaint  and  comical  texts 
are  never  taken  by  men  of  correct  taste. 
What,  then,  shall  we  think  of  those  who 
take  one  or  two  words  out  of  a  sentence, 
and  which,  when  detached  from  the  pas- 
sage where  they  are  found,  have  no  mean- 
ing at  all  ?     Mr. ,  a  popular  preacher, 

with  a  certain  class  of  hearers,  took  the 
word  nothing  for  his  text ;  and  we  may  be 
quite  sure  his  sermon  was  good  for  nothing. 
Another,  where  I  was  once  stationed, 
preached  four  sermons  on  the  word  if;  but 
if  he  had  been  asleep  all  the  time,  his  con- 
gregation would  not  have  suffered  any  loss. 
Near  forty  years  ago,  a  self-conceited 
preacher  in  the  neighborhood  of  the  me- 
tropolis, told  me  he  had  been  preaching 
from  these  words,  in  the  first  psalm,  "  a 
tree."  And  I  have  heard  of  others  who 
have  chosen  such  texts  as  these,  "old 
shoes,  and  clouted  ;"  "  set  on  the  great 
pot  j"  "  a  bell  and  a  pomegranate."  But 
these  foolish  persons  are,  without  excep- 
tion, a  disgrace  to  the  sacred  office. 

IV.  Having  chosen  a  proper  text,  let  it  he 
your  first  care  iff  understand  it  critically, 
without  which  you  cannot  explain  it  correctly. 
Propose  this  question  to  yourselves,  What 


is  the  meaning  of  the  Holy  Ghost  in  this 
passage  ?  And  do  not  presume  to  preach 
from  it,  till  you  have  fully  discovered  that 
meaning,  lest  you  should  expose  your  own 
ignorance,  and  mislead  your  hearers.  That 
you  may  understand  your  text,  observe  the 
following  rules :  first,  read  the  context 
with  care,  and  in  the  original,  if  you  be 
able  to  do  so ;  secondly,  examine  all  the 
parallel  passages,  which  you  find  in  the 
marginal  references  of  the  Bible  ;  thirdly, 
examine  the  meaning  of  every  important 
word  in  the  passage  ;  fourthly,  consider  the 
design  of  the  whole,  for  on  that  your  super- 
structure must  be  built ;  and  lastly,  con- 
sult commentators  of  established  reputation. 
I  mention  commentators  last,  because,  in 
my  opinion,  you  should  always  use  your 
own  judgment  before  you  seek  the  aid  of 
others.  But  you  should  not  attempt  either 
to  divide  your  text  or  to  collect  matter  to 
fill  up  your  sermon,  till  you  have  ascer- 
tained its  genuine  import ;  for  in  either 
case  you  work  in  the  dark,  and  build  with- 
out a  solid  foundation.  The  following 
specimens  are  inserted  in  this  place  to  put 
you  on  your  guard:  a  certain  preacher 
took  this  passage  for  a  text,  "  Wilt  thou  go 
with  this  man  ?"  And  without  adverting 
to  the  meaning  of  his  text,  he  first  consider- 
ed the  character  of  the  man  Christ  Jesus  ; 
and,  secondly,  urged  sinners  to  go  with  him 
to  the  heavenly  Canaan.  Another  took 
these  words,  "  Up,  get  ye  out  of  this  place ;" 
and  his  whole  sermon  was  founded  on  the 
word  up.  To  sinners  he  said,  up  into  re- 
pentance ;  to  penitents,  up  into  justifica- 
tion ;  to  the  justified,  up  into  sanctifica- 
tion  ;  and  to  the  sanctified,  up  into  glory. 
He  asked  me  how  I  should  preach  from  it, 
to  which  I  replied,  I  should  have  said.  Up 
out  of  bed,  and  make  your  escape  from  this 
devoted  city.  No  doubt  these  good  men 
said  many  useful  things  ;  but  they  evident- 
ly perverted  the  word  of  God,  and  made  a 
jingle  of  words  the  basis  of  their  sermons. 
V.  It  is  of  considerable  importance  to  in- 
troduce your  subject,  on  all  occasions,  in  a 
natural  and  easy  manner.  This  may  be 
done,  in  some  instances,  by  a  short  and  com- 
prehensive view  of  the  context ;  especially, 
when  the  sense  of  your  text  depends  on  the 
preceding  verses.  It  may  be  necessary  in 
some  exordiums,  to  unfold  your  whole  de- 
sign, that  your  congregation  may  feel  a 
lively  interest  in  all  you  are  about  to  ad- 
vance.    On   some  occasions,  the  j>eculjai 


COMPOSITION  OF  SERMONS. 


433 


circumstances  of  the  people,  and  recent  oc- 
currences of  a  singular  character,  may  fur- 
nish matter  for  a  good  introduction  ;  but  all 
these  are  precarious,  and  should  not  pre- 
clude a  regular  and  well-digested  plan. 
But  always  take  care  that  your  introduc- 
tion be  short,  clear,  convincing,  and  with- 
out pomp  and  vain  display. 

Though  we  give  these  directions  in  this 
place,  yet  we  beg  leave  to  observe,  that 
your  introduction  should  be  composed,  in 
general,  after  you  have  formed  the  plan  of 
your  sermon  ;  that  you  may  conduct  your 
hearers  into  the  beautiful  building  which 
you  have  erected,  in  the  most  pleasant  and 
agreeable  way.*  Then  your  whole  plan 
is  before  you,  in  all  its  bearings ;  and  you 
can  see  clearly  how  to  introduce  it  to  the 
best  advantage.  But  how  can  you  form  a 
correct  idea  on  this  subject,  before  you 
know  what  your  sermon  will  contain  ?  The 
subjects  of  sermons  are  so  various,  that  no 
fixed  rules  can  be  laid  down,  which  will 
suit  every  case ;  and  after  all  that  can  be 
said,  much  must  be  left  to  your  own  good 
sense.  But  you  should  carefully  avoid 
long,  dry,  and  tedious  introductions ;  be- 
cause they  offend  your  judicious  hearers, 
and  hurt  your  usefulness  ;  and  when  you 
adopt  this  unhappy  plan,  the  people  gener- 
ally wish  you  to  leave  off  where  you  intend 
to  begin.  Men  of  sense  cannot  endure  a 
long  and  uninteresting  explanation  of  tenor 
fifteen  verses  preceding  your  text.  This 
method  shows  a  bad  taste,  lowers  you  in 
the  estimation  of  all  good  judges,  and  in- 
jures the  cause  of  truth. 

VI.  Divide  your  sermons  correctly  ;  and 
arrange  your  matter  methodically.  The 
number  of  heads  in  your  sermon  must  be 
determined  by  the  number  of  parts  in  your 
text ;  for  the  one  should  answer  to  the 
other,  without  variation. f  The  following 
rules,  on  this  subject,  may  be  followed 
with  safety  :  first,  let  your  text,  critically 
understood,  form  the  basis  of  your  sermon  ; 
secondly,  let  your  general  divisions  include 

*  When  you  have  formed  your  whole  plan, 
search  among  your  inferences,  for  the  most  easy 
and  natural  one  ;  this  will  furnish  a  good  intro- 
duction ;  but  take  care  that  it  do  not  afterwards 
appear,  at  least  in  the  same  light. — Lawson's  Lec- 
tures concerning  Oratory. 

i  Division,  in  general,  ought  to  be  restrained  to 
a  small  number  of  parts  ;  they  should  never  ex- 
ceed four  or  five  at  the  most :  the  most  admired 
.  Bermons  have  only  two  or  three  parts Claude. 


the  entire  sense  of  your  text ;  thirdly,  in 
all  your  divisions,  keep  a  steady  eye  to  the 
unity  of  design,  in  the  passage  before  you  ; 
and  fourthly,  never  add  a  general  head 
which  is  not  found  in  your  text.  On  this 
plan,  the  number  of  your  general  heads 
will  vary  with  your  subject,  and  on  one  oc- 
casion you  will  have  two,  on  another  three, 
and  on  another  four.  But  when  the  num- 
ber exceeds  four,  you  should  treat  your 
subject  by  way  of  general  and  continued 
observation,  which  will  admit  of  many 
more :  yet  in  that  case,  you  should  pass 
from  one  part  to  another  by  easy  transi- 
tions, that  you  may  preserve  the  unity  and 
beauty  of  the  whole  subject.  This  is  call- 
ed textual  preaching ;  and  if  you  do  not 
preach  textually,  why  do  you  take  a  text  ? 
A  single  word,  taken  from  the  dictionary, 
would  suit  a  topical  preacher.  He  deliv- 
ers highly  polished  moral  essays,  like 
those  of  Addison's  Spectator,  or  Johnson's 
Rambler  ;  but  you  are  bound  by  the  high- 
est authority,  to  preach  the  word.  The 
text  of  a  fashionable  preacher  is  a  mere 
motto,  which  has  no  more  to  do  with  his 
sermon,  than  a  passage  out  of  Homer's 
Iliad  ;  but  your  sermons  should  open  the 
Holy  Scriptures,  that  the  people  may  see 
wondrous  things  in  the  law  of  their  God. 
It  would  be  useful  both  to  them  and  your- 
selves, to  deliver  lectures,  occasionally,  on 
large  and  interesting  portions  of  Holy  Writ. 
But  when  you  adopt  that  plan,  every  verse 
which  contains  a  complete  sense,  should  be 
divided  and  arranged  in  the  most  exact  and 
lucid  order.  This  was  the  plan  of  preach- 
ing in  the  purest  ages  of  Christianity.* 

But  whether  your  text  be  a  long  one  or 
a  short  one,  always  divide  and  subdivide 
with  exactness.  Your  subdivisions  should 
be  few,  and  always  to  the  point ;  naturally 
arising  out  of  the  subject,  and  calculated 
to  illustrate  its  meaning.  Then  your  dis- 
course will  resemble  a  compact  building, 
to  which  nothing  of  real  use  can  be  added, 
and  from  which  nothing  can  be  safely  taken 
away.     You  will  find  a  great  number  of 

*  Sermons  in  those  times,  were  nothing  else  but 
the  exposition  of  some  part  of  the  scriptures  which 
had  been  read  before,  and  exhortations  to  the  peo- 
ple to  obey  the  doctrines  contained  in  them  :  and 
commonly  were  upon  the  lesson  which  was  last 
read,  because  that  being  fresh  in  the  people's 
memory,  was  most  proper  to  be  treated  of,  as  St. 
Augustin  both  avers  the  custom  and  gives  the 
reason. — Cave  on  Primitive  Christianity. 


454 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


subdivisions  extremely  perplexing.  They 
confuse  your  own  mind,  embarrass  your 
hearers,  and  prolong  your  sermons  beyond 
all  reasonable  bounds.  This  is  the  great 
fault  of  Beveridge's  Thesaurus  Theologi- 
cus :  a  work  which  contains  many  useful 
hints,  and  good  references.  If  you  adopt 
his  plan,  you  will  not  find  it  difficult  to  say, 
with  a  good  old  Scotch  Divine,  Seventy- 
fifthly  ;  but  your  hearers  may  ask,  "  Who 
is  this  that  darkeneth  counsel,  by  words 
without  knowledge  ?"  Job  xxxviii.  2. 

But  why  should  we  name  our  division  to 
a  congregation  ?  Is  it  not  better  to  con- 
ceal our  plan  ?  We  reply,  First,  your 
hearers  should  know  that  you  have  a  plan, 
or  they  may  be  tempted  to  think  you  preach 
at  random  ;  secondly,  they  should  be  pre- 
pared, by  the  announcement  of  your  plan, 
to  follow  you  closely  in  the  execution  of  it ; 
and  thirdly,  this  will  enable  them  to  re- 
member it  afterwards.  But  if  you  omit 
the  statement  of  your  plan,  whatever  im- 
pression you  make  by  a  few  brilliant  ex- 
pressions, they  will  forget  the  drift  and  de- 
sign of  your  sermon  ;  and  that  being  lost, 
the  great  end  of  preaching  is  completely 
defeated. 

VII.  Having  formed  a  correct  division  of 
your  text,  proceed  to  collect  useful  materials 
to  fill  up  your  sermon.  In  this  part  of  your 
work,  attend  to  the  following  rules  :  Study 
the  meaning  of  important  words  ;  prepare 
clear  definitions  of  things  ;  collect  strong 
proofs  of  every  proposition  ;  and  provide 
ample  materials  for  the  illustration  of  the 
whole. 

First,  study  the  meaning  of  important 
words.  There  are  many  weighty  words, 
in  the  sacred  writings,  which  are  not  un- 
derstood by  your  unlearned  hearers.  These 
should  be  made  plain  to  every  capacity  ; 
for  without  a  knowledge  of  words  there  can 
be  no  knowledge  of  things.  But  our  ex- 
planations of  words  should  be  short,  clear, 
and  impressive ;  and  then  they  will  be  re- 
membered to  considerable  advantage.  It 
has  been  asserted,  that  the  same  word  has 
different  and  contrary  meanings  in  the 
Holy  Scriptures  ;  but  if  this  be  true,  we 
shall  always  be  at  a  loss  how  to  understand 
the  sacred  writers.  That  the  same  word 
has  different  applications  is  certain  ;  but 
its  radical  meaning,  except  in  figurative 
language,  is  always  the  same  wherever  it 
occurs.  Thus  the  word  salvation,  which 
always  signifies   a  deliverance   from  evil 


and  danger,  is  sometimes  applied  to  tempo- 
ral deliverances,  and  at  other  times  to 
those  which  are  spiritual  and  eternal. 
Similar  observations  might  be  made  on 
many  other  words  which  are  supposed  to 
have  very  different  meanings  ;  but  a  judi- 
cious divine  will  always  take  great  care  to 
explain  these  words  so  as  to  leave  no  doubt 
or  uncertainty  on  the  minds  of  his  sensible 
hearers. 

Secondly,  prepare  clear  definitions  of 
things.  Much  depends  on  clear  and  cor- 
rect definition.  It  smooths  the  path  of  the 
preacher  ;  and  opens  the  eyes  of  the  hearer. 
Many  painful  disputes  have  arisen  in  the 
religious  world,  from  a  want  of  clear  defi- 
nitions ;  for  when  men  understand  one 
another,  there  is  not  that  wide  difference 
in  opinion  which  is  generally  supposed. 
Many  writers  and  speakers,  whose  defini- 
tions are  obscure,  are  not  understood  ;  and 
when  a  man  is  misunderstood,  in  anything 
which  he  advances,  he  is  always  misrepre- 
sented. Your  definitions  should  be  as  clear 
as  the  light  of  day,  and  then  they  will  carry 
conviction  to  all  intelligent  men  ;  but  if 
you  fail  in  this  part  of  your  work,  confu- 
sion  follows,  and  you  contend  in  all  your 
arguings  with  mere  shadows. 

Thirdly,  collect  strong  proofs  of  every 
proposition  in  your  text.  The  proofs  of 
every  doctrine  which  you  advance,  and 
the  reasons  of  every  duty  which  you  urge, 
should  be  strong,  clear,  and  undeniable  ; 
and  as  the  Bible  is  the  only  infallible  rule 
of  faith  and  practice,  your  arguments 
should  be  drawn  from  that  source.  Differ-, 
ent  subjects  will  require  different  proofs  ; 
and  these  should  be  selected  with  great 
care.  To  assert  any  thing  without  proof, 
will  lower  you  in  the  eyes  of  sensible  men  ; 
in  that  case  the  truth  will  suffer,  and  un- 
believers will  triumph.  There  is  no  part 
of  your  subject  which  requires  greater  at- 
tention than  this  ;  for  your  success  depends 
upon  it  in  a  high  degree. 

Fourthly,  to  provide  materials  for  the 
apt  illustration  of  every  part  of  your  sub- 
ject,  is  necessary  in  the  study  of  your  ser- 
mons. These  may  be  drawn  from  various 
sources.  The  works  of  creation,  history, 
biography,  and  the  sciences,  may  be  press- 
ed into  this  service  ;  but  the  sacred  writings 
should  be  the  principal  source  of  all  you 
bring  to  illustrate  your  sermons.  There 
you  have  an  inexhaustible  fund  of  the  best 
materials  j  for  such  is  the  rich  variety  in 


COMPOSITION  OF  SERMONS. 


455 


tliese  books,  that,  whatever  your  suliject 
may  be,  you  will  be  furnished  with  ample 
materials  for  its  illustration.  Now  and 
then  you  may  illustrate  by  bold  and  lofty 
fifjures,  and  by  fine  classical  allusions ; 
but  these  should  be  well  chosen,  well 
placed,  and  not  too  often  repeated. 

VIII.  As  men  are  divided  in  their  opin- 
imis,  you  should  always  anticipate  objections, 
and  prepare  suitable  answers.  In  the  com- 
position of  your  sermon,  keep  an  eye  to 
every  serious  objection  which  may  be 
urged  against  the  truth  ;  and  prepare  sliort, 
clear,  and  pertinent  answers.  You  have 
to  do  with  men  of  widely  different  views 
and  feelings  ;  one  is  an  infidel ;  another  is 
a  fastidious  critic ;  another  is  a  doubting 
Christian  ;  and  another  is  a  self-conceited 
pedant  ;  but  all  must  be  met  by  fair  argu- 
ment. Some  preachers  answer  objections 
after  they  have  passed  through  their  ser- 
mon ;  but  this  is  not  the  best  method.  You 
should  clear  your  way  as  you  go  along, 
and  leave  nothing  behind  you  that  is  dark 
or  doubtful.  Objections  to  doctrines  and 
duties  are  serious  things ;  but  when  they 
are  removed,  much  good  is  done.  Be  not 
discouraged  in  this  difficult  part  of  your 
work.  By  steady  perseverance,  you  will 
either  convince  or  confound  unbelievers ; 
and  sinners  will  either  turn  from  sin,  or  be 
left  without  excuse.  Some  men,  who  pre- 
tend to  high  degrees  of  spirituality,  may 
call  this  carnal  reasoning  ;  and  others  who 
are  enthusiastical,  may  deem  it  unneces- 
sary ;  but  men  of  sense  and  candor  will 
reap  the  benefit. 

IX.  In  the  composition  of  your  sermons, 
think  deeply  on  every  part ;  and  carefully 
weigh  the  whole  in  the  balances  of  the  sanc- 
tuary. Extensive  knowledge  cannot  be  ac- 
quired, either  in  divinity  or  the  sciences, 
without  deep  thinking.  When  your  thoughts 
are  superficial  in  the  composition  of  ser- 
mons, you  will  preach  superficially ;  but 
when  you  view  your  subject  on  every  side, 
and  enter  into  all  its  depths  and  heights, 
you  are  able  to  furnish  your  hearers  with 
extensive  and  profound  information.  If 
you  do  not  think  closely,  you  cannot  reason 
accurately  ;  and  if  you  cannot  reason  ac- 
curately, you  cannot  instruct  your  people. 
When  you  select  the  thoughts  of  other  men 

•  from  your  books  of  reference,  carefully  ex- 
amine them  ;  and  when  your  ideas  are 
original,  let  them  be  examined.  Bring 
every  thought,  whether  borrowed  or  origi- 


nal, to  the  balances  of  the  sanctuary  ;  and 
rest  assured,  that  when  you  think  scriptu- 
rally,  you  will  be  able  to  preach  rationally. 
Close  thinking  will  fix  your  subject  in  the 
memory,  and  you  will  be  able  to  carry  it 
all  into  the  pulpit  ;  for  you  cannot  easily 
forget  that  in  public  which  interested  you 
deeply  in  the  study.  But  without  deep 
thought,  your  discourses  will  be  a  wild 
waste,  and  a  barren  wilderness. 

X.  Acquire  the  habit  of  compressing  your 
matter  into  a  small  compass,  that  you  may 
be  able  to  retain  it  yourselves,  and  that  it 
may  be  easily  remembered  by  your  hearers. 
There  was  a  time  when  huge  folios  were 
in  fashion  ;  but  times  and  fashions  change. 
A  few  learned  men  who  have  much  leisure, 
and  a  large  stock  of  patience,  wade  through 
these  ponderous  volumes  ;  but  the  gener- 
ality of  readers,  in  the  present  day,  prefer 
works  of  a  less  bulky  size,  in  which  the 
widely  diffused  thoughts  of  a  folio  writer 
are  compressed  in  a  neat  octavo.  Caryl's 
Exposition  of  Job,  in  two  prodigious  folios, 
is  an  excellent  work  ;  but  if  other  com- 
mentators were  to  follow  his  plan,  "  I  sup- 
pose that  even  the  world  itself  could  not 
contain  the  books  that  should  be  written," 
John  xxi.  25.  If  you  adopt  a  similar  plan 
in  composing  sermons  and  in  preaching, 
you  will  injure  your  health,  and  exhaust 
the  patience  of  your  hearers,  without  any 
good  result.  Our  venerable  Wesley  said 
more  in  twenty  minutes,  than  many  say  in 
an  hour  ;  and  you  should  study  his  method, 
and  follow  his  example.  On  this  plan, 
there  will  be  strength  in  your  sermons ; 
your  congregations  will  never  be  weary 
of  hearing  you,  nor  will  you  injure  your 
health  by  long  and  useless  harangues.  If 
you  write  skeletons  of  sermons,  let  them  be 
short ;  for  you  will  remember  twenty  or 
thirty  lines,  better  than  a  hundred.  A 
long  outline  will  confuse  you  ;  but  a  short 
one  will  render  you  essential  service. 
Good  outlines  are  necessary,  both  when 
you  preach,  and  when  you  write  sermons 
at  full  length  ;  but  they  should  contain,  in 
a  few  well-chosen  words,  the  substance  of 
all  yovi  intend  to  advance.  And  when  the 
subject  is  well  studied,  and  fixed  in  the 
memory,  you  will  not  often  need  your  out- 
line in  the  pulpit. 

XI.  Prepare  a  plan  of  close  application, 
that  your  discourse  may  take  hold  of  the 
heart,  and  produce  all  the  effects  which  you 
desire  to  accomplish.     Some  preachers  go 


456 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


through  their  sermons  a  second  time,  by 
way  of  application  ;  but  this  is  an  injudi- 
cious plan.  The  best  method  is,  to  sum 
up  all  you  have  said,  in  a  few  weighty 
propositions ;  and  then  to  urge  the  whole, 
on  the  consciences  of  your  audience,  by 
ardent  and  affectionate  exhortation.  When 
your  matter  has  been  well  prepared  ;  when 
you  have  gained  the  confidence  of  your 
congregation  by  clear  and  convincing  ar- 
guments ;  and  when  your  own  hearts  are 
warmed  with  the  subject,  you  will  produce 
surprising  effects  in  this  part  of  your  work. 
But  guard  against  vain  repetitions,  and  a 
long  continued  application.  If  you  repeat 
what  you  have  said  before,  you  will  dis- 
gust your  hearers  ;  and  if  you  continue  too 
long,  you  will  exhaust  their  patience. 
Many  preachers  destroy  the  effect  of  good 
sermons  by  a  crude  and  tedious  applica- 
tion. The  reason  is  obvious ;  they  left 
that  to  circumstances  of  an  uncertain  na- 
ture, which  should  have  been  prepared  in 
the  study.  If  the  Holy  Spirit  lead  you  out 
in  a  way  which  you  did  not  intend,  you 
must  follow  him,  for  he  is  "  the  Spirit  of 
truth ;"  but  use  the  means,  and  leave  the 
event  to  him.  It  is  the  duty  of  your 
hearers  to  apply  for  themselves;  but  you 
must  help  them  in  this  duty;  and  enforce 
the  word  by  the  most  engaging  method  you 
can  devise. 

XII.  But  when  your  plan  is  formed,  and 
when  all  your  materials  are  collected,  enter 
on  your  work  in  hunible  dependence  upon  the 
Lord.  Seldom  take  a  scrap  of  paper  into 
the  pulpit.  It  may  be  necessary  on  some 
occasions,  and  especially  in  the  advance  of 
life,  when  the  memory  begins  to  fail ;  but, 
generally,  these  outlines,  when  used  in  the 
pulpit,  have  a  tendency  to  cramp  and  em- 
barrass you.  When  the  mind  is  brought 
into  action,  many  new  ideas,  which  never 
occurred  before,  may  naturally  arise  out 
of  your  subject,  and  others  may  be  sug- 
gested by  the  Holy  Spirit.  In  these  cases, 
be  under  no  restraint,  but  give  full  scope 
to  your  mental  powers,  and  follow  the 
guidance  of  the  Holy  Ghost.  But  when 
you  return  to  your  study,  write  down  these 
new  ideas  in  their  proper  places,  that  they 
may  be  used  to  advantage  on  future  occa- 
sions. 

Two  classes  of  preachers  miss  their  way  ; 
first,  those  who  read  their  sermons,  and 
bind  themselves  down  to  their  own  compo- 
sitions, not  daring  to  trust  in  divine  aid ; 


and  secondly,  those  who  pretend  to  trust  in 
the  Lord,  without  the  use  of  proper  means. 
Carefully  avoid  these  wide  extremes.  Study 
with  as  much  care  as  if  the  whole  work 
depended  on  your  own  exertions  ;  but  afler 
all  your  exertions,  trust  in  the  Lord,  and 
leave  yourselves  wholly  in  his  hands. 


VI.— ON  THE  CHOICE  OF  SUBJECTS. 

BY  THE  REV.  P.  DODDRIDGE,  D.  D. 

But  before  I  point  out  what  subjects  are 
to  be  preferred,  I  shall  show  you  what  you 
are  to  decline.     Among  these  are, 

I.  The  doctrines  of  natural  religion,  such 
as  the  Being  and  Providence  of  God, — the 
state  of  future  rewards  and  punishments, — 
liberty  of  choice, — the  distinction  between 
moral  good  and  evil.  These  subjects  are 
less  necessary,  because  they  are  generally 
believed,  and  have  been  so  fondly  and  re- 
peatedly insisted  upon  by  those  who  had 
but  little  relish  for  the  doctrines  of  the  gos- 
pel,  that  enlarging  upon  them  would  bring 
a  man's  reputation  into  question  with  many. 
Besides,  the  nicety  of  the  arguments  cannot 
be  understood  by  vulgar  auditors,  nor  is  it 
possible  that  their  pious  affections  should 
be  much  impressed  by  them  ;  yet,  as  they 
are  fundamentals,  they  ought  not  to  be 
entirely  omited.  Let  them,  therefore,  be 
touched  upon  in  parts  of  sermons,  tending 
to  some  evangelical  purpose.  This  may 
be  done  from,  "  This  is  life  eternal,  to  know 
thee,"  &c.  "  He  hath  abolished  death, 
and  brought  life  and  immortality  to  light," 
&c.  Of  this  method  of  treating  such  sub- 
jects, the  Berry  Street  Lectures  are  excel- 
lent examples. 

II.  The  evidences  of  Christianity.  These 
are  too  large  to  be  conveniently  brought 
into  a  single  or  even  a  double  sermon ; 
besides,  it  is  seldom  an  acceptable  subject 
to  the  generality  of  hearers.  Yet  excep- 
tions must  be  allowed  for  some  places 
where  deism  prevails.  Let  a  settled  min- 
ister, in  two  or  three  elaborate  sermons, 
give  a  general  view  of  the  arguments  ;  and 
refer  to  plain  treatises  on  the  subject.  It  is 
highly  proper  by  catechizing  to  inform  the 
judgments  of  the  rising  generation  on  this 
head,  as  they  are  in  the  greatest  danger  of 
being  seduced.  When  preaching  on  sub- 
jects that  admit  it,  take  an  opportunity  to 
make  a  few  striking  observations  in  con» 


ON  THE  CHOICE  OF  SUBJECTS. 


457 


fi  rmation  of  Christianity ;  especially  be  care- 
ful to  display  its  excellency  above  natural 
religion  ;  this  will  generally  be  sufficient. 
For  when  our  people  are  brought  to  ex- 
perience the  power  of  the  gospel,  they  will 
never  forsake  it.  It  is  hard  for  a  young 
preacher  to  support  his  reputation  by  such 
a  topic ;  and  if  he  has  any  thing  to  say 
that  is  extraordinary,  it  will  be  better  to 
say  it  from  the  press  than  from  the  pulpit. 

III.  The  inexplicable  mysteries  of  the 
gospel :  such  as  the  doctrine  of  the  trinity, 
— the  union  of  the  divine  and  human  na- 
tures in  Christ, — the  manner  of  the  Spirit's 
operation,  &c.,  come  under  this  rule,  for 
they  cannot  be  made  plain.  Besides,  there 
is  danger  of  puzzling  or  inflaming  our  hear- 
ers; the  wise  will  be  offended  to  see  you 
so  forward  and  bold  ;  and  the  hungry  soul 
will  go  away  from  these,  as  from  the  pre- 
ceding subjects,  but  little  refreshed.  It  is 
feeding  the  people  with  bitter  roots  instead 
of  fruits. 

IV.  The  highest  points  of  Calvinism, 
supposing  them  to  he  believed :  such  as  the 
imputation  of  Adam's  sin, — reprobation, — 
irresistible  grace, — and  others  of  the  same 
cast.  These  doctrines  may  be  abused,  and 
prejudice  some  against  the  more  necessary 
doctrines  of  Calvinism  ;  as  those  of  the  me- 
diation and  atonement  of  Christ ;  the  aids 
and  influences  of  the  Spirit,  &c. — Hints  on 
high  doctrines,  except  on  particular  occa- 
sions, are  better,  if  they  are  believed,  than 
whole  discourses  upon  them. 

V.  Types. — In  these  there  is  so  much 
room  for  fancy,  that  it  is  difficult  to  speak 
judiciously  upon  them  ;  and  more  difficult 
to  please  if  they  be  not  drawn  to  excess. 
But  on  a  sacrament-day,  those  that  are  al- 
legorized in  scripture  may  be  very  profita- 
bly enlarged  upon,  provided  the  similitude 
and  difference  be  shown. 

VI.  Particular  sins — and  duties. — Atter- 
bury,  indeed,  says,  that  "  general  discour- 
ses are,  for  the  most  part,  like  large  pros- 
pects, where  the  eye  is  lost  in  the  wide 
compass  it  takes  in,  and  sees  so  many 
things  at  once,  that  it  sees  nothing  clearly."* 
To  young  preachers,  however,  they  are  not 
advisaole.  They  are,  indeed,  much  pre- 
ferable to  any  of  the  former,  but  if  fre- 
quently enlarged  upon,  may  procure  you 
the  character  of  "  a  legal  preacher  ;"  and 
the  same  end  may  as  well  be  answered  an- 

*  Atterbury,  Serm.  vol.  i.  p.  38. 
58 


other  way,  as  I  shall  soon  show.  Especial- 
ly avoid  preaching  against  a  particular 
vice,  as  drunkenness,  luxury,  covetousness, 
pride,  &c. ;  and  choose  rather  to  recom- 
mend the  contrary  virtues  of  sobriety,  mor- 
tification, liberality,  humility  ;  and  let  these 
be  urged  chiefly  by  evangelical  motives. 
A  settled  minister  may,  however,  sometimes 
insist  on  such  subjects,  and  ought  to  do  it ; 
particularly  to  caution  youth,  and  to  deter 
them  from  keeping  bad  company,  and  to 
induce  them  to  observe  the  sabbath  day 
strictly.  Great  care  should  be  taken,  how- 
ever, not  to  draw  such  descriptions  of  bad 
characters  as  would  give  just  occasion  to 
suspect  that  you  had  particular  persons  in 
view.  It  may  be  added,  that  these  subjects 
often  lead  into  a  chain  of  reasoning  too 
close  to  be  popular ;  and  that  people  gen- 
erally know  right  from  wrong. 

VII.  A  continued  series  of  discourses 
from  the  same  verse,  or  even  chapter, 
ought  to  be  avoided  by  young  preachers. 
This  method  tends  to  weary  an  auditory. 
Few  chapters  afford  proper  subjects  in 
every  verse.  The  peculiar  advantages  of 
this  method  may  be  better  answered  by  ex- 
pounding ;  the  explication  and  improve- 
ment of  a  variety  of  subjects,  connected  in 
some  way  together,  making  a  course  of 
sermons  more  entertaining. 

This  latter  hint  is  chiefly  intended  for  a 
settled  minister ;  and  it  will  be  wisdom  in 
him  to  make  a  proper  connection  between 
subjects,  and  to  have,  with  due  allowance 
for  other  occasional  discourses,  a  series 
which  shall  contain  a  system  of  practical 
divinity. 

VIII.  Not  subjects  of  great  terror ;  as 
very  strong  representations  of  the  wrath  of 
God,  or  of  the  nature,  degree,  and  duration 
of  the  torments  of  hell.  To  make  these  the 
subject  of  your  sermons  will  be  likely  to 
bring  upon  you  the  reputation  of  legalists, 
and  would  perhaps  rather  amaze  and  con- 
found the  hearers  for  the  present,  than 
make  lasting  good  impressions  on  their 
minds.  Warn  faithfully,  but  let  it  be 
rather  in  particular  parts  of  sermons,  than 
in  distinct  discourses.  Always  take  care 
to  avoid  representing  God  as  a  tyrant. 

Having  shown  what  subjects  you  ought 
generally  to  decline,  I  will  now  point  out 
what  subjects  are  to  he  preferred,  and  most 
frequently  insisted  on.* 

*  "  Let  the  most  useful  and  pertinent  subjects  be 


458 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


I.  Those  M'hich  relate  immediately  to 
Christ.  The  glories  of  his  person,  and 
riches  of  his  grace,  Psalm  xlv.  2  ;  Cant.  v. 
16;  Isaiah  ix.  6.  His  incarnation,  2  John  i. 
14.  His  understanding,  Isaiah  xlix.  5,  6  ; 
John  xvii.  2.  His  birth,  Luke  ii.  11.  His 
example.  Acts  x.  38  ;  1  Peter  ii.  21.  His 
preaching,  John  vii.  46.  His  ministerial 
conduct,  Heb.  iii.  1.  His  passion,  Lam.  i. 
13 ;  Isaiah  liii.  12.  His  death,  resurrec- 
tion, and  ascension,  John  xix.  30 ;  Luke 
xxiv.  41  ;  Acts  iii.  15,  19.  His  interces- 
sion, Heb.  vii.  25  ;  Rom.  viii.  34.  His 
relations,  offices,  and  characters ;  as  hus- 
band, brother,  prophet,  priest,  king,  phy- 
sician, shepherd,  captain,  strength,  head, 
forerunner,  advocate,  friend,  saviour,  judge, 
&;c. 

II.  The  constitution  of  the  covenant  of 
grace  made  vvith  believers  in  Christ.  Here 
consider,  and  state  the  nature  of  justifica- 
tion by  his  righteousness;  the  nature  of 
faith,  and  its  place  in  the  gospel  scheme, 
also  the  nature,  necessity,  reasonableness, 
and  effects  of  repentance  ;  the  freedom  of 
the  grace  of  God,  as  it  is  manifested  in  the 
covenant.  The  excellency  of  the  gospel, 
the  superiority  of  the  covenant  of  grace, 
compared  with  former  covenants,  how  rati- 
fied by  the  blood  of  Christ  the  Mediator,  the 
seals  of  the  covenant,  the  manner  in  which 
it  is  to  be  entered  into,  renewed,  and  reflect- 
ed upon,  &c. 

III.  The  Spirit  and  his  operations.  Re- 
present our  absolute  need  of  him  ;  describe 
his  work  on  the  soul  in  conviction,  conver- 
sion, and  consolation  ;  illustrate  the  nature 
of  his  influences  ;  in  the  assistance  he  af- 
fords in  prayer,  and  the  witness  he  bears  to 
his  own  work  on  the  heart. 

This  is  an  exceedingly  popular  subject, 
and  what  is  of  still  higher  importance,  it  is 
a  useful  and  scriptural  one.  When  you 
enlarge  upon  it,  however,  it  will  be  neces- 
sary to  add  cautions  against  grieving  the 
Spirit,  and  directions  for  walking  in  the 
Spirit,  and  being  filled  with  the  Spirit. 

IV.  The  privileges  of  the  children  of 
God ;  the  pardon  of  sin,  the  renovation  of 
their  nature,  their  adoption,  perseverance 
through   divine  grace,  God's    providential 

your  most  frequent  choice.  Those  are  the  most 
useful  that  are  the  most  edifying  ;  and  those  most 
pertinent  that  are  fitted  to  the  capacities  and  neces- 
sities of  the  auditory  ;  to  both  which  you  ought  to 
have  a  special  regard." — Barecroft's  Ars  Enocio- 
nandi,  p.  92. 


care  over  them,  that  all  things  are  working 
together  for  their  good,  that  they  have  ac- 
cess to  God  through  Christ,  communion 
with  him,  believing  views  of  glory,  &c. 
These  subjects  will  impress  the  hearts  of 
sinners,  (as  a  lancet  wounds  when  conceal- 
ed in  a  sponge,)  as  well  as  raise  the  devout 
affections  of  true  Christians. 

V.  General  views  of  religion. — Mic.  vi. 
8;  Titus  ii.  11 ;  Matt.  xxii.  37.  Remind 
hearers  of  the  various  branches  of  duty  in 
a  transient  manner.  Urge  their  obligation 
close  to  their  consciences,  for  people  gen- 
erally know  what  is  right,  but  need  to  be 
persuaded  to  practise  it.  Encourage  your 
people  to  bring  to  you  in  private  particular 
cases  of  conscience,  that  cannot  be  well 
stated  in  sermons. 

VI.  The  love  of  Christ,  and  a  devotional 
temper.  Here  represent  his  attributes,  and 
the  genuine  workings  of  a  pious  soul  to- 
wards him.  Urge  the  keeping  up  a  con- 
tinual communion  with  him.  Describe  the 
pleasing  intercourse  of  a  devout  soul  with 
him  in  various  ordinances.  This  will  be 
particularly  useful  to  yourselves,  and  very 
comfortable  to  serious  Christians. 

VII.  The  evil  of  sin,  and  the  misery  of 
sinners  in  consequence  of  it.  Sound  the 
alarm,  but  mingled  with  encouragement. 
Display  the  terrors  of  the  law,  but  seldom 
let  them  be  the  subject  of  whole  sermons  ; 
and  generally  lament  over  sinners,  rather 
than  menace  or  threaten  them. 

VIII.  The  temptations  and  exercises  of 
a  pious  soul.  These  cases  often  occur 
among  the  people  of  God,  and  courses  of 
sermons  must  often  be  interrupted  to  en- 
large upon  them.  Show  whence  discour- 
agements arise ;  describe  the  cause,  and 
lay  down  rules  for  judging  of  sincere  grace, 
that  Christians  may  be  comforted,  and  hypo- 
crites convicted.  Such  sermons  are  gen- 
erally very  profitable.  Fence  them  with 
several  scripture  quotations,  that  they  may 
not  be  thought  enthusiastic. 

IX.  Death,  judgment,  and  eternity.  Fu- 
neral sermons  will  often  demand  these. 
Nothing  tends  more  to  quicken  in  the  du- 
ties of  life,  and  the  preparation  for  death. 
Here  consider  heaven  in  various  views  ; 
conformity  to  God  ;  beholding  the  glory  of 
Christ ;  associating  with  saints  and  angels  ; 
and  the  influence  these  prospects  should 
have  upon  us. 

X.  Examples  of  scripture  characters, 
and  pieces  of  sacred  history.     These  are 


ON  THE  CHOICE  OF  TEXTS. 


459 


very  interesting  and  entertaining  subjects, 
and  will  often  afford  you  natural  occasions 
of  saying  useful  things  in  a  very  inoffen- 
sive way.  Sometimes  a  virtue  is  better 
represented  by  such  an  example,  than  by  a 
topical  discourse  ;  thus,  submission  to  the 
will  of  God  may  be  better  illustrated  by 
the  example  of  Aaron,  Eli,  Job,  Samuel, 
&;c.,  than  by  general  observations  on  the 
nature,  advantages,  and  reasonableness  of 
such  a  temper. 


VII.— ON  THE  CHOICE  OF  TEXTS. 

BY  THE  REV.  ADAM  CLARKE,  LL.  D. 

1.  Never  take  a  text  which  you  do  not 
fully  understand  ;  and  make  it  a  point  of 
conscience  to  give  the  literal  meaning  of  it 
to  the  people.  Tliis  is  a  matter  of  great 
and  solemn  importance.  To  give  God's 
words  a  different  meaning  to  what  he  in- 
tended to  convey  by  them,  or  to  put  a  con- 
struction upon  them  which  we  have  not  the 
fullest  proof  he  has  intended,  is  awful  in- 
deed !  Any  person  who  is  but  even  a  little 
acquainted  with  spiritual  things,  may  give 
a  spiritual  interpretation,  according  to  his 
own  opinion,  to  any  text ;  but  it  is  not  every 
person  that  can  give  the  literal  sense.  The 
spiritual  meaning  must  ever  be  drawn  from 
the  literal ;  and  indeed,  when  the  first  is 
well  known,  the  latter,  which  is  its  use  and 
application,  will  naturally  spring  from  it ; 
but  without  all  controversy,  the  literal 
meaning  is  that  which  God  would  have  first 
understood.  By  not  attending  to  this,  here- 
sies, false  doctrines,  and  errors  of  all  kinds, 
have  been  propagated  and  multiplied  in  the 
world. 

2.  Remember  you  are  called,  not  only 
to  explain  the  things  of  God,  but  also  the 
words  of  God.  The  meaning  of  the  thing 
is  found  in  the  word  :  and  if  the  word 
which  comprises  the  original  idea  be  not  pro- 
perly understood,  the  meaning  of  the  thing 
can  never  be  defined  ;  and  on  this  ground 
the  edification  of  the  people  is  impossible. 
We  often  take  it  for  granted,  that  the  words 
which  are  in  common  use  are  well  known, 
especially  when  we  understand  them  our- 
selves ;  but  this  is  a  very  false  opinion,  and 
has  bad  consequences ;  for  elementary 
matters  being  not  well  known,  it  is  no  won- 
der if  the  intellectual  improvement  of  the 
people  do  not  keep  pace  with  our  labors. 


No  man  can  read  a  language,  the  alphabet 
of  which  he  has  never  learned.  Every 
mathematician  feels  it  a  matter  of  imperious 
necessity  to  define  all  the  terms  he  uses  in 
his  demonstrations. 

3.  Never  appear  to  contradict  the  Holy 
Spirit  by  what  is  called  treating  a  subject 
negatively  and  positively.  I  shall  waive 
all  strictures  on  the  barbarism  of  "  showing 
negatively  what  a  thing  is  not,"  and  will 
only  beg  leave  to  state,  that  the  following 
instances  of  this  injudicious  and  dangerous 
mode  of  handling  the  word  of  God  have 
fallen  within  the  compass  of  my  own  ob- 
servation. 

A  preacher  took  for  his  text,  Isaiah 
xxviii.  16,  "  He  that  believeth  shall  not 
make  haste."  On  this  he  preached  two 
sermons.  His  division  was  as  follows  : — 
"  I  shall  first  prove  that  he  who  believeth 
shall  make  haste  ;  and  secondly  show,  in 
what  sense  he  that  believeth  shall  not 
make  haste."  On  the  first,  which  was  a 
flat  contradiction  of  the  text,  he  spent  more 
than  an  hour ;  and  the  congregation  were 
obliged  to  wait  a  whole  month,  before  he 
could  come  back  to  inform  them  that  he 
who  believeth  shall  not  make  haste.  I 
would  not  be  thought  to  insinuate,  that  the 
first  sermon  was  not  sound  doctrine  and 
good  sense  as  to  its  matter  ;  but  I  say  it 
was  injudicious.  And  besides  it  was  ab- 
surd to  found  his  work  upon  a  text,  the  very 
letter  of  which  it  contradicted  in  the  most 
palpable  manner. 

Another,  a  citizen  of  no  mean  city,  not  a 
thousand  miles  from  the  place  where  I 
write,  took  his  text  from  Ps.  xxxiv.  19, 
"  Many  are  the  afflictions  of  the  righteous  : 
but  the  Lord  delivereth  them  out  of  them 
all."  His  division  was  as  follows: — "In 
handling  this  text  I  shall  first  prove,  that 
there  is  none  righteous.  Secondly,  that 
the  afflictions  of  the  righteous  are  many  : 
and  thirdly,  that  the  Lord  delivereth  them 
out  of  them  all."  The  honest  man's  mean- 
ing and  design  were  undoubtedly  good ; 
but  who  could  hear  his  division,  without 
trembling  for  himself  and  his  text! 

Another  took  Luke  xii.  32,  "  Fear  not, 
little  flock  ;  for  it  is  your  Father's  good 
pleasure  to  give  you  the  kingdom."  In 
opposition  to  the  letter  of  his  text,  the 
preacher  labored  to  prove,  that  the  flock  of 
Christ  is  not  a  little,  but  a  very  large  flook  ; 
and  in  order  to  do  this,  brought  in  multi- 
tudes of  pious  heathens,  vast  numbers  who 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


sought  and  found  mercy  in  their  last  hour, 
together  with  myriads  of  infants,  idiots,  &c. 
Who  does  not  see,  that  in  each  of  the  above 
cases,  ignorance  of,  or  inattention  to,  the 
literal  meaning  of  the  text,  was  the  grand 
cause  of  this  absurdity  and  contradiction. 
Choose,  therefore,  such  texts  as  you  under- 
stand ;  and  after  having  conscientiously 
given  the  literal  interpretation,  improve  the 
whole  in  the  best  manner  you  can  to  the 
edification  of  your  hearers. 

4.  Seldom  take  a  very  short  text ;  be- 
cause a  short  one  may  not  afford  you  suf- 
ficient matter  to  entertain  and  instruct  your 
congregation.  There  are  not  many  to  be 
found  who  have  the  ability  to  use  a  few 
words  of  scripture,  as  Addison  and  Steele 
did  the  Greek  and  Latin  mottoes  of  their 
Spectators  ;  and  those  who  have  the  ability 
should  not  use  it  in  this  way,  for  this  plain 
reason,  that  in  preaching,  God  should  be 
heard  more  than  man.  But  where  imagi- 
nation  and  invention  are  put  to  the  rack  to 
supply  the  place  of  the  words  of  God,  the 
hearers  may  admire  the  address  of  the 
preacher,  but  are  not  likely  to  be  fed  with 
the  bread  of  life.  In  such  cases  man 
speaks  most,  God  least.  Such  preaching 
must  leave  the  people  ignorant  of  the  scrip- 
tures. With  many  at  present,  preaching 
is  become  more  of  a  human  art,  than  of  a 
divine  science  ;  and  when  this  is  considered, 
we  need  not  wonder  that  the  pulpit  is  so 
often  employed,  without  becoming  the 
means  of  salvation  to  them  that  hear. 

5.  Never  take  a  text  which  out  of  its 
proper  connection  can  mean  nothing.  I 
travelled  once  with  two  preachers  who 
trifled  the  whole  year  in  this  way.  Their 
texts  were  continually  such  as  these, 
"  Adam,  where  art  thou  ?"  "  I  have  some- 
what to  say  unto  thee."  "  If  thou  wilt 
deal  justly  and  truly  with  my  master,  tell 
me."  "  I  have  put  off  my  coat,  how  shall 
1  put  it  on  V  "  Thy  mouth  is  most  sweet," 
&.C.  I  need  not  add,  that  these  solemn  tri- 
flers  did  the  people  no  good  ;  and  it  will  not 
surprise  you  to  hear  that  they  are  long  since 
both  fallen  away.  Such  texts  as  the  fore- 
going may  be  preached  from,  without  any 
study  ;  for  two  reasons  :  first,  because  they 
are  not  subjects  for  study,  and  should  not 
be  studied  ;  and  secondly,  because  the  per- 
sons who  take  such,  speak  on  them  what- 
ever comes  uppermost,  as  one  explanation 
will  suit  them  just  as  well  as  another  ;  for 
taken  out  of  their  proper  connection,  they 


mean  nothing.  Beware  of  this,  and  never 
do  violence  to  the  word  of  God,  by  taking 
a  text  out  of  the  connection  in  which  his 
Spirit  has  placed  it.  Let  God  speak  for 
himself,  and  his  words  will  bear  convincing 
testimony  to  their  own  excellence. 


VIII.— ON  THE  DIVISION  OF  SERMONS 

BY  THE  REV.  E.  PORTER,  D.  D.,  PRESIDENT  OF  THE 
THEOLOGICAL  SEMINARY,  ANDOVER,  U.  S. 

We  are  to  consider  the  different  kinds  of 
method.  These  are  the  textual,  the  topical, 
and  the  scholastic. 

I.  The  textual  or  verbal  division  is  taken 
from  the  words  of  the  text.  An  example 
of  this  sort  we  have  in  the  exhortation  of 
the  apostle,  "  Add  to  your  faith  virtue,  and 
to  virtue  knowledge,  and  to  knowledge  tem- 
perance," &c. ;  where  the  preacher  follows 
these  particulars,  in  a  separate  considera- 
tion of  each  word,  as  faith,  virtue,  know. 
ledge,  &c. 

II.  The  topical  division  drops  the  phra- 
seology of  the  text,  and  is  grounded  on  its 
sense  as  expressed  in  some  distinct  propo- 
sition. A  sermon  of  this  sort,  on  the  text 
just  mentioned,  instead  of  treating  five  or 
six  subjects,  would  illustrate  perhaps  this 
one  theme,  "  that  all  the  graces  of  the 
gospel  are  united  in  the  character  of  the 
consistent  Christian."  The  words  of  Christ 
to  the  malefactor  on  the  cross,  "  To-day 
shalt  thou  be  with  me  in  Paradise," 
the  textual  preacher  would  divide  thus  : — 
Consider,  first,  the  person  to  whom  the 
promise  was  made,  "  Thou,"  the  penitent 
thief:  secondly,  the  matter  of  the  promise, 
"  shalt  be  with  me  in  Paradise  :"  thirdly, 
the  time  of  its  accomplishment,  "  To-day." 
The  topical  preacher  would  perhaps  divide 
thus  : — "  First,  the  death  of  believers  intro-  j 
duces  them  immediately  to  eternal  happi-  ^ 
ness  :  secondly,  God  sometimes  prepares 
men  for  this  happiness  in  the  last  moments 

of  life."  On  such  a  text  as  this,  "  What 
doth  the  Lord  require  of  thee,  but  to  do 
justly,  to  love  mercy,  and  to  walk  humbly 
with  thy  God  ;" — no  better  division  perhaps 
can  be  adopted  than  that  suggested  by  the 
words.  But,  in  general,  this  is  the  favorite 
method  of  only  dry  and  diffuse  preachers. 

III.  The  scholastic  division,  consisting 
of  subject,  predicate,  and  copula,  maybe 
more  or  less  related  to  either  of  the  preced- 


ON  THE  DIVISION  OF  SERMONS. 


461 


ing.  Suppose  the  text  is,  "  He  that  be- 
lieveth  shall  be  saved,"  and  the  plan  of 
discourse  is  to  show,  first,  "  What  it  is  to 
believe  ;  secondly,  what  it  is  to  be  saved  ; 
and  thirdly,  the  certainty  that  all  who  be- 
lieve shall  be  saved  ;"  the  method  would 
accord  with  what  is  probably  the  prevailing 
taste  of  the  pulpit.  A  sermon  of  an  Eng- 
lish preacher  published  lately,  has  this 
text,  "  The  just  shall  live  by  faith."  No 
thought  could  be  more  simple  than  the  one 
here  subjected  ;  but  the  scheme  of  the  dis- 
course is  the  following  : — I  propose,  first,  to 
show  the  meaning  of  the  term  just,  as  used 
in  the  text :  secondly,  to  explain  the  nature 
of  faith  :  and  thirdly,  in  what  manner  it  is 
that  the  just  may  be  said"  to  live  by  faith." 
Another  English  sermon,  published  on 
the  text,  "  The  name  of  the  Lord  is  a  strong 
tower,  the  righteous  runneth  into  it  and  is 
safe  ;"  has  this  method  ; — 

1.  AVhat  we  are  to  understand  by  the 
name  of  the  Lord. 

2.  What  by  its  being  a  strong  tower. 

3.  What  is  the  safety  it  affords. 

4.  Who  are  the  persons  that  partake  of 
this  safety. 

But  carry  the  same  taste  into  a  delibera- 
tive oration  on  this  topic,  for  example,  "  the 
connection  between  knowledge  and  liberty 
among  a  people,"  and  let  the  orator  an- 
nounce his  method  thus  : — "  I  shall  consider 
first,  what  we  are  to  understand  by  know- 
ledge ;  secondly,  what  by  liberty  ;  and 
thirdly,  how  the  one  is  connected  with  the 
other  ;"  and  I  need  not  say  how  tame  and 
puerile  this  discourse  would  appear.  Yet 
so  strong  is  the  tendency  to  this  artificial 
structure,  in  sermonizing,  that  one  can 
hardly  look  anywhere  without  finding  ex- 
amples of  it. 

It  remains  that  I  mention  some  rules  by 
which  divisions  should  be  conducted.  And 
they  should  be, 

1.  Necessary.  The  subject  should  not 
only  allow,  but  should  seem  to  require 
them.  It  is  the  province  of  a  barren  in- 
vention, as  I  have  before  remarked,  to  give 
every  sermon  just  so  many  heads  as  to 
correspond  with  the  habits  of  the  preacher, 
without  inquiring  whether  the  topics  to  be 
discussed  are  distinct  or  not.  And  where 
this  mechanical  taste  prevails,  it  commonly 
happens  that  the  requisite  number  of  parts 
is  made  out  by  forcing  asunder  things  which 
really  belong  to  the  same  class ;  or  rather, 
by  a  tedious  repetition  of  the  same  things 


under  the  most  insipid  form  of  variety,  a 
mere  difference  of  numerical  distribution. 

2.  Divisions  should  he  well  arranged. 
The  connection  between  them  should  not 
only  exist  in  the  preacher's  mind,  but  should 
be  apparent  to  the  hearers.  The  chief 
principles  of  arrangement  I  shall  notice 
briefly.  When  the  different  topics  will 
allow  it,  the  relation  of  series  should  be  oh- 
served.  Each  preceding  particular  should 
prepare  the  way  for  the  following,  and  lead 
it  in  by  an  easy  transition  of  thought ;  this 
principle  is  violated  when  the  first  head 
supposes  the  second  to  be  already  under- 
stood by  the  hearers.  In  most  subjects  of 
argument,  the  logical  order  is  more  or  less 
to  be  observed  ;  thus  when  we  reason  from 
causes  to  effects,  or  from  effects  to  causes, 
or  when  things  are  stated  according  to 
order  of  time,  an  obvious  relation  ex- 
ists, which  determines  the  proper  arrange- 
ment. 

There  are,  indeed,  some  cases  in  which 
the  order  is  nearly  arbitrary.  If  I  were 
discussing  Christian  obedience,  I  might  say 
with  Tillotson,  that  it  is  sincere,  universal, 
and  constant ;  or  I  might  give  these  charac- 
teristics in  a  reversed  order,  without  injur- 
ing the  entire  discussion  ;  but  if  I  were 
considering  the  fall  and  restoration  of  Peter, 
the  two  parts  of  the  subject  cannot  be  in- 
differently transposed.  It  would  be  pre- 
posterous to  describe  the  repentance  of  this 
apostle  before  I  had  described  his  sin.  On 
the  same  general  principle,  it  would  not  be 
proper  to  mingle,  in  a  consecutive  series, 
things  which  belong  to  different  classes. 
If  I  were  proving  the  divine  origin  of  the 
scriptures,  and  should  take  my  first  argu- 
ment from  miracles  ;  my  second,  from  the 
doctrines  of  the  Bible ;  and  my  third  from 
prophecy,  the  sources  of  proof  would  be 
unexceptionable,  but  the  arrangement  is 
unskilful,  because  the  first  and  third  topics 
belong  to  external,  and  the  second  to  inter- 
nal  evidences.  Nor  is  it  proper  to  confound 
what  logicians  call  the  genus  and  the  spe- 
cies. If  I  were  illustrating  the  dignity  of 
man  from  his  faculties,  it  would  not  be 
proper  to  consider  first,  his  reason  ;  second- 
ly, his  will ;  thirdly,  his  soul ;  fourthly,  his 
conscience  ;  because  the  third  comprehends 
all  the  rest.  The  same  incongruity  would 
be  seen  by  a  child  if  it  were  carried  into 
geographical  divisions  : — as  1.  Maine.  2. 
New  Hampshire.  3.  New  England.  4. 
Massachusetts.     5.  The  county  of  Essex. 


462 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


3.  Divisions  should  be  complete.  By  this 
I  do  not  mean  to  say,  as  a  general  rule, 
that  all  the  topics  which  appertain  to  a 
subject,  should  be  introduced  into  a  dis- 
course on  that  subject ;  but  that  when  we 
profess  to  present  it  as  a  whole,  by  its  sev- 
eral parts,  we  should  exhibit  all  those  parts. 
Thus,  if  I  were  describing  light  by  the  dis- 
tribution of  its  rays  into  the  principal 
colors,  I  must  not  enumerate  red,  orange, 
yellow,  green,  and  then  stop,  but  must  go 
through  the  seven.  If  I  were  describing 
Massachusetts  by  its  counties,  I  must  not 
stop  after  naming  Suffolk,  Essex,  Middle- 
sex, but  must  mention  the  whole.  So, 
when  an  intelligent  subject  is  to  be  treated 
according  to  properties  or  parts,  the  dis- 
tribution should  not  be  partial,  but  complete. 

4.  Divisions  should  notwithstanding  be 
few.  A  man  may  exhibit  geographical 
lines,  mountains,  rivers,  cities,  and  a  few 
objects  of  prominent  importance.  But  at- 
tempt to  make  it  embrace  minute  things,  as 
represent  private  plantations  and  dwellings, 
and  you  frustrate  its  design.  The  eye  is 
disgusted  with  this  multiplicity  and  confu- 
sion of  things  ;  so  an  excessive  enumeration 
of  particulars  in  a  sermon,  distracts  the 
minds  of  the  hearers.  A  preacher  of  the 
seventeenth  century  having  employed  thirty 
divisions  in  explaining  his  text,  says,  "  I 
shall  not  shred  the  words  into  unnecessary 
parts,"  and  then  adds  fifty-six  more  divi- 
sions to  explain  the  subject.  Another  of 
the  same  period,  whose  sermon  had  already 
exceeded  a  hundred  and  seventy  parts, 
gravely  apologized  for  omitting  "  sundry 
useful  points,  pitching  only  on  that  which 
comprehended  the  marrow  and  the  sub- 
stance." "  When  I  sit  under  such  preach- 
ing," says  Dr.  Watts,  "  I  fancy  myself 
brought  into  the  valley  of  Ezekiel's  vision, 
*  it  was  full  of  bones,  and  behold  there  were 
very  many  in  the  valley,  and  lo,  they  were 
very  dry.'  " 

5.  Divisions  should  be  concise  in  terms. 
I  mean  that  the  words  employed  should  be 
few  ;  and  when  it  is  possible,  the  chief 
thought  should  be  expressed  in  a  single 
word.  The  reason  of  this  rule  is,  that,  in 
stating  a  head  we  simply  inform  our  hear- 
ers what  is  the  point  to  be  discussed,  and 
the  more  briefly  and  simply  we  do  this,  the 
more  easily  is  our  division  understood  and 
remembered.  Welwood  on  the  text,  "  Who 
makelh  thee  to  differ  from  another  ?"  has 
this  tedious  round  of  words  in  his  division : — 


"  1.  The  consideration  of  the  authority 
of  God,  under  which  we  are  all  equally 
placed,  notwithstanding  the  variety  in  our 
conditions,  ought  to  teach  us  an  implicit 
acquiescence  in  the  duties,  and  in  the  lot 
assigned  us. 

"  2.  Our  obligations  to  cultivate  the 
blessings  we  have  received,  and  the  conse- 
quences of  their  perversion,  are  exactly  the 
same,  whatever  may  be  our  portion  of  the 
advantages. 

"  3.  The  sentence  which  shall  at  last  be 
pronounced  on  our  conduct  at  the  tribunal 
of  God,  will  have  a  special  relation  to  the 
advantages  which  have  been  given,  or  have 
been  denied  us  ;  and  to  the  condition  in 
which  every  individual  has  served  God,  or 
has  sinned  against  him." 

Now  if  the  preacher  should  repeat  this 
antithetic  lumber  of  phrases  and  members 
a  thousand  times,  not  one  of  his  hearers 
would  remember  it.  But  there  would  have 
been  no  difficulty  had  he  said,  "  I  shall 
prove  the  duty  of  implicit  acquiescence  in 
the  allotments  of  God  ;  first,  from  his  au- 
thority over  us  ;  secondly,  from  the  bless- 
ings he  confers  upon  us ;  and  thirdly,  from 
our  Jinal  account."  As  this  principle  is  of 
elementary  importance,  and  is  constantly 
violated  in  the  pulpit,  I  will  add,  that  con- 
ciseness in  the  form  of  heads,  depends  on 
such  a  relation  of  parts  as  to  dispense  with 
the  greatest  number  of  words,  by  ellipses  ; 
and  especially  to  dispense  with  all  ornament 
or  explanation  in  the  head  itself. 

Take,  as  an  illustration,  the  following 
plan  on  the  subject  of  regeneration, — "  First, 
I  shall  consider  in  what  this  change  consists, 
or  what  is  its  nature.  Secondly,  show  that 
wherever  it  takes  place  it  is  produced,  not 
by  the  efficacy  of  means,  but  by  the  influ- 
ence of  the  Holy  Spirit.  And  thirdly, 
exhibit  evidence,  that  wherever  this  change 
is  produced  by  the  Holy  Spirit,  it  is  follow- 
ed by  the  fruits  of  holiness,  or  a  life  of 
obedience."  See  how  this  drapery  of  words 
is  dismissed  by  the  aid  of  ellipsis,  suspend- 
ing all  the  heads  on  one  connecting  term  ; 
thus,  in  discussing  regeneration,  I  shall 
consider, — 1.  Its  nature.  2.  Its  author. 
And  3.  Its  fruits. 

Reybaz  says,  "  A  clear  division  is  the 
handle  of  a  vase ;  in  the  taking  hold  of 
which,  every  thing  it  contains  goes  with  it. 
But  if  it  has  no  handle,  its  contents  are  lost 
to  us."  Of  this  clear  division  we  have  an 
example  in  the  six   particulars  of  father 


ON  THE  DIVISION  OF  SERMONS. 


463 


Bernard  on  the  text,  "  The  Lord  himself 
shall  descend  from  heaven  with  a  shout," 
&c.  "  Quis  veniat  ?  Undo  ?  Quo  ?  Quan- 
do?  Quomodo?  Adquid  ?"  On  this 
point  I  will  only  add  two  examples  from  a 
late  English  preacher ;  so  brief  and  clear, 
that  a  hearer  might  repeat  them  mentally, 
several  times,  without  losing  more  than  one 
sentence  of  the  sermon.  The  first  on  the 
repentance  of  Judas,  which  is  shown  to  dif- 
fer from  true  repentance  in  four  respects — 
"  Its  origin,  its  object,  its  extent,  and  its  re- 
sult." The  next  is,  "  On  the  wrath  to 
come,"  with  five  heads.  "  It  is  divine 
wrath,  deserved  wrath,  unmingled  wrath, 
accumulated  wrath,  eternal  wrath." 


IX.— ON  THE  DIVISION  OF  SERMONS. 

BY  THE  REV.  H.  HUMPHREY,  D.  D.,  PRESIDENT  OF 
AMHERST  COLLEGE,  U.  S. 

In  giving  shape  and  body  to  your  preach- 
ing, you  may  make  it  either  topical,  textual, 
or  expository  ;  or  you  may,  for  the  sake  of  va- 
riety, and  to  secure  the  peculiar  advantages 
of  each,  sometimes  construct  your  dis- 
courses upon  one  of  these  plans,  and  some- 
times upon  another. 

A  topical  preacher  chooses  his  text  with 
reference  to  some  one  point,  which  he  wishes 
to  prove,  and  having  derived  his  doctrine 
from  it.  proceeds  to  establish  it  by  such  ar- 
guments and  illustrations  as  seem  to  him 
most  permanent  and  conclusive.  Edwards, 
Bellamy,  Dwight,  Smalley,  Strong,  and 
Emmons,  were  distinguished  and  powerful 
topical  preachers.  I  do  not  mean,  that  all 
their  discourses  were  constructed  upon  this 
plan,  but  that  many  of  them  were.  We 
have  an  example  of  this  in  Dr.  Smalley's 
sermon,  from  Eph.  ii.  10,  "  For  we  are  his 
workmanship,  created  in  Christ  Jesus  unto 
good  works."  His  doctrine  is,  that  fallen 
men  must  he  new  created,  before  they  can 
do  any  works  truly  good.  The  plan 
of  this  discourse  is  exceedingly  simple.  I. 
To  explain  the  doctrine.  II.  To  prove  it. 
And.  III.  To  answer  objections.  Another 
example  we  find  in  the  first  volume  of  Dr. 
Emmons's  sermons.  Gen.  xxxii.  28,  "  For 
as  a  prince  hast  thou  power  with  God  and 
with  men,  and  hast  prevailed." 

DOCTRINE. 

It  is  the  design  of  prayer  to  move 
bestow  mercy. 


God  to 


In  the  same  volume  he  has  a  sermon 
from  Rom.  viii.  7,  8.  "  For  the  carnal 
mind  is  enmity  against  God,  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed 
can  be ;  so  then,  they  that  are  in  the  flesh 
cannot  please  God." 

DOCTRINE. 

The  total  depravity  of  sinners  renders  all 
their  actions  totally  dejjraved. 

This  way  of  making  sermons  is  recom- 
mended by  some  striking  advantages.  It 
better  secures  than  any  other  the  unity  of  a 
discourse,  a  capital  excellence  at  which  ev- 
ery preacher  should  aim.  Every  sermon 
ought  to  contain  some  one  leading  truth,  to 
be  proved,  illustrated,  and  applied,  so  as  to 
leave  the  most  distinct  and  powerful  impres- 
sion upon  the  audience.  And  it  is  much 
easier  for  any  man  to  keep  to  the  point, 
after  he  has  laid  down  his  proposition  and 
bound  himself  to  sustain  it,  than  it  is  under 
any  more  general  statement.  You  will 
usually  find,  that  topical  sermons  are  clear- 
er, more  logical,  better  studied,  and  more 
easily  remembered,  than  almost  any  that 
you  hear.  As  a  class,  those  ministers  who 
adopt  this  method  of  sermonizing  are  the 
ablest  reasoners,  if  they  are  not  the  most 
eloquent  and  popular  preachers.  Some  of 
your  most  elaborate  discourses,  I  will  not 
undertake  to  say  how  large  a  proportion, 
but  so7ne  of  them  ought  to  be  constructed 
upon  the  topical  plan.  It  will  augment 
your  strength  and  increase  your  usefulness. 

But  I  must  hasten  to  offer  a  few  thoughts 
upon  textual  preaching.  When  a  preacher 
selects  a  passage  of  scripture,  and  instead 
of  making  it  the  theme  of  some  doctrinal 
or  topical  discussion,  lays  out  his  strength 
in  explaining,  opening,  and  applying  it,  his 
sermon  is  textual.  The  verse  which  he 
chooses  is  not  the  foundation  merely,  it  is 
also  the  frame  work,  it  is  the  whole  super- 
structure, from  the  foundation  to  the  top 
stone.  A  good  textual  discourse  brings 
out  the  full  meaning  of  the  passage,  and 
shows  us  how  much  richer  it  is,  how  much 
more  of  divine  truth  is  wrapped  up  in  it. 
than  we  had  been  wont  to  suppose.  One 
of  the  most  charming  textual  preachers  that 
I  ever  heard,  is  the  Rev.  William  Jay,  of 
Bath,  England.  A  volume  of  his  sermons 
is  now  before  me,  and  I  cannot  deny  myself 
the  pleasure  of  transcribing  two  or  three 
of  his  plans,  as  among  the  finest  specimens 
of  textual  development,  as  well  as  the  most 


464 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


concise,  comprehensive,  and  perfect  skele- 
tons, I  have  ever  met  with. 

The  first  is  from  Ezek.  xi.  19,  20,  "  And 
I  will  give  them  one  heart,  and  I  will  put  a 
new  spirit  within  you  :  and  I  will  take  the 
stony  heart  out  of  their  flesh,  and  will  give 
them  a  heart  of  flesh  ;  that  they  may  walk 
in  my  statutes  and  keep  mine  ordinances, 
and  do  them  ;  and  they  shall  be  my  peo- 
ple, and  I  will  be  their  God."  Genuine 
religion,  says  Mr.  Jay,  is  here  developed  in 
four  essential  articles.  I.  Its  Author,  II. 
The  disposition  it  i^roduces.  III.  The  ohe- 
dience  it  demands.  IV.  The  blessedness  it 
ensures.  Another  of  his  admirable  plans 
is  from  Mark  iv.  23,  "  If  any  man  have 
ears  to  hear,  let  him  hear."  We  shall 
view  these  words,  I.  As  implying  the  author- 
ity of  the  speaker.  II.  As  suggesting  the 
importance  of  the  suiject.  III.  -4*  appeal- 
ing to  impartial  considerations.  IV.  As 
demanding  practical  improveynent.  Another 
of  Mr.  Jay's  discourses  in  this  volume,  is 
from  Psalm  Ixxxiv.  11,  "  For  the  Lord  God 
is  a  sun  and  shield :  the  Lord  will  give 
grace  and  glory  :  no  good  thing  will  he 
withhold  from  them  that  walk  uprightly." 
Let  us  consider  what  he  is — A  sun  and 
shield.  What  he  gives — Grace  and  glory. 
What  he  withholds — No  good  thing. 

Another  eminent  textual  preacher  is  the 
Rev.  Henry  Melvill,  minister  of  Camden 
Chapel,  London.  His  plans  are  not  so  neat 
and  perspicuous  as  Mr.  Jay's  ;  but  in  bring- 
ing out  the  sense  and  marrow  of  scripture, 
he  is  exceedingly  happy.  Upon  plain  com- 
mon texts,  I  do  not  know  where  I  can  point 
you  to  his  equal.  He  presents  almost  eve- 
ry passage  he  touches  in  a  light  so  original 
and  striking,  that  it  seems  almost  like  a 
new  text,  and,  at  the  same  time,  his  thoughts 
and  illustrations  grow  so  naturally  out  of 
the  text,  that  you  wonder  they  had  never 
occurred  to  you  before.  The  style  of  these 
volumes  is  not  exactly  what  I  should  re- 
commend, though  they  contain  some  beau- 
tiful, and  a  great  deal  of  powerful  writing; 
but  they  are  rich,  they  are  sweet,  they  are 
full  of  the  ripe  clusters  of  Eshcol.  I  have 
said  already,  that  I  do  not  wish  you  to  con- 
fine yourself  exclusively  to  the  textual 
method  of  sermonizing  ;  but  if  you  gener- 
ally adopt  it,  I  am  persuaded  you  will  read 
and  study  the  Bible  with  more  interest  and 
profit  to  yourself,  and  make  your  discourses 
more  strictly  scriptural,  as  well  as  more  in- 
structive to  your  people. 


It  only  remains,  that  I  offer  a  few  remarks 
upon  expository  preaching.  This  is  recom- 
mended to  us  by  the  example  of  Christ  and 
his  apostles,  as  well  as  by  that  of  most  of 
the  Christian  fathers  in  the  first  three  cen- 
turies. In  looking  back  upon  my  own 
ministry  of  five  and  thirty  years,  I  exceed- 
ingly regret  that  I  did  not  adopt  this  meth- 
od early,  and  pursue  it  as  one  of  the  regu- 
lar exercises  of  the  sabbath  ;  and  I  think 
the  laying  aside  of  this  kind  of  public  in- 
struction is  one  of  the  great  defects  of  mod- 
ern preaching.  I  believe  but  few  minis- 
ters now  take  up  any  of  the  books,  either 
of  the  Old  Testament  or  the  New,  sys- 
tematically in  the  pulpit,  on  the  Lord's  day, 
and  before  the  whole  congregation.  There 
is  certainly  a  great  deal  of  biblical  instruc- 
tion in  our  Sabbath  schools  and  Bible 
classes ;  and  it  is  not  uncommon,  I  sup- 
pose, for  pastors  in  every  part  of  the  land 
to  have  weekly  expository  exercises,  in  their 
vestries  and  lecture-rooms.  But  this  I  con- 
ceive is  not  enough.  It  does  not  give  the 
advantages  of  thorough  doctrinal  and  prac- 
tical exegesis,  to  all  who  need  it.  The 
whole  congregation  ought,  as  it  were,  to  be 
organized  into  a  Bible  class,  for  a  part  of 
the  year  at  least ;  that,  with  the  sacred 
volume  open  before  them,  both  old  and  young 
may  follow  the  preacher  from  verse  to  verse, 
from  paragraph  to  paragraph,  from  chapter 
to  chapter,  till  the  gospel,  epistle,  or  what- 
ever book  it  may  be,  of  either  Testament, 
is  finished.  This,  were  the  exposition  pro- 
perly conducted,  would  tend  to  fix  the  at- 
tention of  the  whole  audience  ;  would  afford 
abundant  matter  for  profitable  conversation 
in  families,  and  in  conference  and  neigh- 
borhood meetings  ;  would  suggest  many 
important  inquiries,  which  rarely  occur  to 
the  mind  in  hearing  a  regular  sermon,  and 
would  give  the  preacheropportunity  to  bring 
up  every  subject  that  the  Bible  touches 
upon,  in  its  proper  place  and  connection. 
This  is  an  advantage  which  the  expository- 
method  of  preaching  alone  can  secure.  As 
we  go  over  the  scriptures  in  this  manner, 
new  views  of  truth  are  continually  elicited, 
and  a  thousand  valuable  thoughts  are  sug- 
gested, which  cannot  be  brought  into  ser- 
mons, or  which,  if  they  could,  would  rare- 
ly occur  to  the  mere  topical  or  textual 
preacher.  Were  a  minister  to  live  a  hun- 
dred years,  and  take  two  new  texts  every 
Sabbath,  he  would  be  in  danger  of  leaving 
out  some  things,  after  all,  which  the  Holy 


ON  THE  ELOQUENCE  OF  THE  PULPIT. 


465 


Ghost  regards  as  important,  and  which 
would  have  been  suggested  to  him  in  the 
very  first  year  of  his  ministry,  had  he  "  ex- 
pounded the  scriptures  in  order"  to  his 
people. 


X.— ON  EXPOUNDING  THE  SCRIPTURES. 

BY  THE  REV.  ADAM    CLARKE,  LL.  D. 

As  we  nowhere  find  that  what  is  called 
preaching  on,  or  expounding  a  text,  was 
ever  in  use  before  that  period,  we  may 
thank  the  Babylonish  captivity  for  produ- 
cing, in  the  hand  of  Divine  providence,  a 
custom  the  most  excellent  and  beneficial 
ever  introduced  among  men.  What  the 
nature  of  preaching  was  at  this  early 
period  of  its  institution,  we  learn  from 
Nehemiah  viii.  13,  &c. 

First,  "  They  read  in  the  book  of  the  law 
of  God."  The  words  of  God  are  the  proper 
matter  of  preaching  ;  for  they  contain  the 
wisdom  of  the  Most  High,  and  reveal  to 
men  the  things  which  make  for  their  peace. 
Secondly,  They  read  "  distinctly," 
m'phorash,  from  parash  "to  expand  ;"  they 
analyzed,  dilated,  and  expounded  it  at  large. 

Thirdly,  "  They  gave  the  sense  :"  v'som 
sekel,  "  put  weight  to  it,"  showed  its  im- 
portance and  utility  ;  thus  applying  verbal 
criticism,  and  general  exposition,  to  the 
most  important  purpose. 

Fourthly,  they  caused  them  to  under- 
stand the  reading ;  vaiyahinu  hammikra, 
"  and  they  understood,"  had  a  mental  taste 
and  perception  of  the  things  which  were  in 
the  reading,  i.  e.  in  the  letter  and  spirit  of 
the  text.  This  mode  of  expounding  is  still 
more  necessary  to  us.  First,  because  the 
sacred  writings,  as  they  came  from  God, 
are  shut  up  in  languages  no  longer  verna- 
cular. Secondly,  ninety-nine  out  of  a  hun- 
dred know  nothing  of  these  languages. 
Thirdly,  provincial  customs  and  fashions 
are  mentioned  in  these  writings,  which  must 
be  understood,  or  the  force  and  meaning  of 
many  texts  cannot  be  comprehended. 
Fourthly,  sacred  things  are  illustrated  by 
arts  and  sciences,  of  which  the  mass  of  the 
people  are  as  ignorant  as  they  are  of  the 
original  tongues.  Fifthly,  there  is  a  depth 
in  the  word  of  God,  which  cannot  be  fathom- 
ed, except  either  by  divine  inspiration, 
which  no  idler  has  reason  to  expect ;  or  by 
deep  study  and  research,  for  which  the  ma- 
59 


jority  of  the  people  have  no  time.  Sixthly, 
the  people  trust  in  general  to  the  piety, 
learning,  and  abilities  of  their  ministers  ; 
and  maintain  them  as  persons  capable  of  in- 
structing them  in  all  the  deep  things  of 
God  ;  and  believing  them  to  be  holy  men, 
they  are  confident  they  will  not  take  their 
food  and  raiment  under  the  pretence  of 
doing  a  work,  for  which  they  have  not  the 
ordinary  qualifications.  You  may  well 
exclaim,  "  Who  is  sufficient  for  these 
things  ?"  And  I  may  with  equal  propriety 
answer,  he  who  is  taught  by  the  Spirit  of 
God,  and  neglects  not  to  cultivate  his  mind 
in  the  knowledge  of  his  divine  testimonies. 


XL— ON  THE  ELOQUENCE  OF  THE 
PULPIT. 

BY    THE    REV.    J.    EADES. 

A  VIEW  of  divine  eloquence  in  general, 
and  of  the  style  and  language  most  becom- 
ing the  pulpit,  hath  already  been  presented  ; 
we  are  now,  agreeably  to  the  plan  laid 
down,  come  to  consider  the  best  manner  of 
delivering  a  sermon.  In  order  to  show 
more  fully  the  use  and  importance  of  this 
part  of  our  subject,  we  might  here  suppose 
a  minister  of  Christ  to  have  fixed  upon  one 
of  the  most  sacred  articles  of  religion  ;  that 
he  hath  carefully  arranged  every  part  in 
the  best  method  and  oi'der,  and  "  sought 
out,"  like  the  preacher  from  the  throne, 
"  acceptable,"  nay,  we  will  add,  the  most 
acceptable  "words;"  yet,  after  all,  his 
discourse  may  be  in  a  great  measure  spoil- 
ed, for  want  of  being  well  delivered  :  with 
reverence  we  might  say,  this  is  often  the 
case  in  reading  the  holy  scriptures.  What 
an  astonishing  difference  is  there  between  a 
person's  reading  a  chapter,  who  is  destitute 
of  the  powers  of  oratory,  and  neither  under- 
stands nor  feels  what  he  says,  and  one 
who  is  possessed  of  this  talent,  and  enters 
into  the  mind  of  God,  and  the  spirit  of  his 
subject !  This  is  too  manifest  to  need  any 
long  proof. 

Before  we  proceed  any  farther,  it  might 
be  observed,  consistent  with  the  whole  of 
this  plan,  and  the  mind  of  the  greatest  ora- 
tors in  every  age,  the  necessity,  the  indis- 
pensable necessity,  of  understanding  and 
entering  into  tlie  spirit  of  our  subject ;  of 
having  our  hearts,  by  reading,  meditation, 
and  prayer,  like  Ezra,  Elihu,  David,  and 


466 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


Paul,  properly  affected  with  the  weight 
and  importance  of  those  spiritual  and  di- 
vine things,  which  we  are  about  to  de- 
liver ;  and  of  the  infinite  worth  of  the 
souls  of  our  hearers,  which  we  desire  to 
instruct  or  edify.  The  chief  shepherd  and 
bishop  of  souls,  "  he  who  spake  as  never 
man  spake,"  John  vii.  46,  declares,  that 
"  out  of  the  abundance  of  the  heart  the 
mouth  speaketh  ;"  Matt.  xii.  34.  Hence 
the  propriety  of  a  very  common  saying, 
"  that  which  proceedeth  from,  is  most  like- 
ly to  go  to,  tlie  heart." 

The  fewer  principles  any  art  or  science 
is  reduced  to,  the  more  easily  it  is  under- 
stood, and  the  longer  remembered  :  and  as 
the  whole  of  what  is  to  be  offered  upon  the 
subject  may  be  comprehended  in  Propor- 
tion, Distinction,  and  Variation,  accord- 
ing to  the  plan  laid  down,  we  shall  now 
proceed,  and  begin  with, 

I.  Proportion.  By  proportion  is  meant 
an  answerableness,  or  conformity,  not  only 
in  the  subject  of  all  our  discourses  to  the 
oracles  of  God,  which  hath  been  already 
considered ;  but  in  the  whole  manner  of 
our  delivery,  to  the  subject-matter,  occa- 
sion, and  design  of  our  discourse,  and  the 
state  and  circumstances  of  our  hearers. 

The  subject  and  occasion.  "  Every 
thing,"  saith  the  wisest  of  men,  "  is  beauti- 
ful in  its  season,"  Eccles.  iii.  11.  And 
true  wisdom,  the  only  safe  guide,  and  coun- 
sellor of  eloquence,  teacheth  its  possessor 
to  discern  both  time  and  judgment.  Whe- 
ther it  be  a  subject  and  season  of  mourn- 
ing, and  humiliation — of  praise,  and  thanks- 
giving ;  or  whatever  be  the  occasion  ;  a 
judicious  minister  will  suit  his  manner  ac- 
cordingly :  and  although  different  kinds  of 
eloquence  will  necessarily  be  employed  in 
the  various  parts  of  his  discourse,  yet  a 
correspondent  manner  will  be  predominant, 
and  gain  the  ascendency  over  the  rest ;  as 
far  as  he  understands,  feels,  and  enters  in- 
to the  nature,  occasion,  and  design  of  his 
subject  :  like  the  blessed  apostle,  who 
"  wept  with  them  that  wept ;"  or  rather  his 
divine  Master,  when  "  he  beheld  the  city" 
of  Jerusalem,  and  his  whole  soul  burst  out 
in  the  tenderest  and  most  compassionate 
exclamation — "  O  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets,  and  stonest 
them  which  are  sent  unto  thee,  how  often 
would  I  have  gathered  thy  children  toge- 
ther, even  as  a  hen  gathereth  her  chickens 
under   her   wings,   and   ye   would   not  !" 


Matt,  xxiii.  37  ;  Luke  xiii.  34,  xix.  41,  42. 

Yes  ;  Christ  felt  what  he  said  ;  every  word 
was  heart-dcpp,  every  word  full  of  sympa- 
tlietic  lamentation,  mourning,  and  wo. 

On  the  other  hand  ;  is  it  a  time  and  sea- 
son of  praise,  and  thanksgiving  ?  Agree- 
ably to  this  rule,  different  sentiments,  dif- 
ferent affections  ;  and,  upon  the  whole,  a 
different  manner  and  kind  of  eloquence 
will  naturally  and   necessarily  prevail. 

We  would  farther  just  observe  on  this 
head,  that  not  only  the  subject,  occasion, 
and  design,  but  the  circumstances  of  a  min- 
ister's hearers,  if  he  speaks  as  he  ought  to 
speak,  will  more  or  less  affect  his  manner; 
for  religion  by  no  means  destroys  those 
distinctions  which  God  hath  made  here  in 
this  world  amongst  mankind,  whether  in  a 
natural,  providential,  spiritual,  civil,  or  ec- 
clesiastical respect ;  but  it  authorizes,  en- 
courages, and  commands  the  observance  of 
them  all ;  and  so,  as  far  as  we  are  under 
its  influence,  we  shall  be  concerned,  like 
the  prophets  and  apostles,  to  address  our 
hearers  accordingly  ;  that  is  to  say,  our  su- 
periors with  reverence,  our  equals  with  fa- 
miliarity, our  inferiors  with  condescension, 
and  all  with  wisdom,  love,  and  faithfulness. 
But  we  shall  not  enlarge  here.  As  the 
things  which  we  have  occasion  to  speak  of, 
time  after  time,  are  different  from  each 
other,  so  proportion  justly  requires, 

II.  A  distinction  in  the  whole  method, 
according  to  the  difference  that  subsists  in 
the  subject-matter.  What  is  to  be  under- 
stood by  distinction,  as  applied  to  the  elo- 
quence of  the  pulpit,  is  to  utter  ourselves 
in  such  a  manner,  that  all  we  speak  may 
be  easily  heard  or  understood,  and  the 
whole  of  our  discourse  comprehended  ;  ac- 
cording to  the  precept  of  Paul,  in  1  Cor. 
xiv.  7,  that  there  must  be  "  a  distinction  in 
the  sound  ;"  and  agreeable  to  the  example 
ofNehemiah,  Ezra,  and  the  Levites,  "who 
taught  the  people,"  and  "read  in  the  book, 
in  the  law  of  God  distinctly,  and  gave  the 
sense,  and  caused  the  people  to  understand 
the  reading,"  Neh.  viii.  8,  9.  It  is  admit- 
ted, that  the  inspired  penmen  are  here  de- 
claring in  what  manner  they  read,  and  not 
in  what  manner  they  preached  ;  yet  if  the 
truth  be  thoroughly  examined  upon  this 
subject,  it  will  be  found  that  there  is  so  near 
a  connection  between  speaking  well  and 
reading  well,  as  to  authorize  the  propriety 
of  our  application  of  this  part  of  the  divine 
word  to  the  subject  we  are  considering. 


ON  THE  ELOQUENCE  OF  THE  PULPIT. 


467 


A  person  who  reads  well,  as  far  as  he 
understands  and  enters  into  the  spirit  of  the 
author,  utters  himself  with  all  that  freedom, 
ease,  and  energy,  as  if  he  had  been  speak- 
ing the  more  immediate  sentiments  and  af- 
fections of  his  own  mind  upon  the  subject : 
on  the  other  hand,  as  far  as  he  speaks  well, 
he  delivers  himself  with  equal  propriety, 
as  well  as  force  and  energy,  with  the  best 
of  readers. 

The  question  that  naturally  presents  it- 
self on  this  head  is,  By  what  means  may  a 
minister  of  Christ  most  effectually  attain 
this  important  part  of  eloquence  ?  We 
answer,  to  begin  at  the  foundation  of  all, 
as  addition,  subtraction,  multiplication,  and 
division,  are  the  basis  of  arithmetic,  so  the 
common  rules,  proposed  by  almost  every 
Avriter  upon  the  subject  of  rhetoric,  seem  to 
lay  a  solid  foundation  for  all  eloquence,  as 
well  as  the  whole  excellence  of  delivery. 
And  as  letters,  syllables,  words,  and  sen- 
tences, comprehend  the  whole  of  our  dis- 
courses, as  it  respects  the  language  of  art ; 
we  shall  just  mention  a  few  rules,  and 
make  some  observations  thereon,  chiefly  as 
they  relate  to  distinction ;  we  mean — the 
pitch  or  key  of  the  voice — pronunciation — 
articulation — accent — emphasis  —  cadence 
— and  pauses. 

1.  Pitch  or  key.  If  we  mean  to  speak 
well,  we  must  have  a  due  regard  to  the 
pitch  or  key  of  our  voice,  so  as  to  be  heard 
without  any  difficulty ;  and  at  the  same 
time  to  be  able  to  rise  or  fall  higher  or  lower 
with  equal  ease,  according  to  our  subject. 
If  we  pitch  too  high,  we  lose  the  reins  and 
government  of  our  voice,  and  that  variety 
which  is  essential  to  harmony.  If  we  pitch 
too  low,  we  shall  not  be  heard,  and  then  our 
auditors  will  lose  part  of  the  subject :  the 
medium  is  best  in  general :  but  the  place 
we  speak  in,  the  distance  of  our  hearers, 
and  the  powers  of  voice  which  we  possess, 
must  determine  this. 

2.  Pronunciation,  or  the  manner  of  sound- 
ing our  words.  Although  we  are  not  re- 
quired, like  the  Ephraimites,  to  pronounce 
the  word  shibboleth,  at  the  peril  of  our  lives, 
it  is  nevertheless  of  importance,  if  we  mean 
to  speak  well,  and  would  not  at  least  divert 
the  attention  of  our  hearers  from  the  things 
we  speak,  to  call  them  by  true  and  proper 
names ;  we  mean  such  as  are  established 
by  the  practice  of  the  most  learned  and 
eloquent  of  mankind.  This  is  in  some 
places  difficult  to  attain  ;  however,  we  may 


find  it  worth  our  notice  to  draw  up  a  cata- 
logue of  all  the  words  which  we  may  have 
occasion  to  pronounce,  especially  those  in 
scripture,  and  so  have  recourse  to  the  best 
pronouncing  dictionaries,  if  we  should  not 
have  an  opportunity  to  hear  them  spoken 
by  those  who  are  acquainted  with  the  best 
manner  of  sounding  the  same. 

3.  Articulation.  In  our  articulation,  in 
order  to  guard  against  the  extremes  of  being 
too  swift  or  too  slow,  we  should  carefully 
distinguish  the  syllables  from  one  another, 
by  a  due  proportion  of  sound  in  the  utter- 
ance. The  best  cure  for  a  voice  that  is  too 
swift,  hasty,  and  precipitate,  consists  in  a 
close  attention  to  the  nature,  weight,  and 
importance  of  the  subject,  especially  when 
we  are  speaking  of  the  most  solemn  things. 
The  best  cure  for  a  lifeless  and  tiresome 
utterance  and  pronunciation,  is  a  close  ap- 
plication to  the  zeal  and  activity  of  God : 
we  speak  here  only  in  general ;  what  we 
.say  must  direct  us  in  this,  as  well  as  in 
every  other  part  of  eloquence ;  for  some- 
times such  is  the  nature  of  the  subject,  that 
it  is  difficult  for  some  to  speak  too  fast ;  at 
other  times  for  others  to  speak  too  slow. 

4.  Accent.  Here  we  shall  not  enlarge, 
but  be  a  little  more  particular,  just  in  hint- 
ing a  few  things  concerning  its  nature,  use, 
and  the  most  effectual  means  of  acquiring 
proper  accent. 

(1.)  As  to  its  nature.  It  is  well  known 
that  we  understand  by  it,  that  syllable  in  a 
word  on  which  the  speaker  dwells  longer 
than  on  any  other. 

(2.)  As  to  its  use.  This  doth  not  respect 
the  change  of  notes,  as  higher  or  lower ; 
but  settles  the  due  measure,  proportion,  and 
variation  of  time  in  the  delivery.  This  pro- 
portion, as  longer  or  shorter,  arises  from 
the  place  of  its  seat,  whether  on  the  vowel 
or  consonant.  It  is  accent  that  distinguishes 
words  from  mere  syllables  ;  and  unites  the 
syllables  which  are  in  the  same  together, 
and  renders  a  discourse  more  harmonious. 
If  we  read  or  speak  without  any  accent,  we 
lose  all  the  propriety  and  beauty  of  the  sen- 
tence ;  nothing  is  left  but  mere  sound  ;  and 
if  we  had  not  known  the  sense  of  it  before, 
we  should  never  know  it  by  such  an  un- 
meaning way ;  or  if  we  place  the  accent 
wrong,  it  is  easy  to  perceive  the  want  of 
harmony. 

(3.)  As  to  means.  Writers  upon  the 
subject  propose  the  following  rules : — one 
is,  whenever  the  accent  is  on  the  consonant, 


468 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


the  vowel  has  a  short  sound  ;  the  other  is, 
that  no  vowel  ever  hath  a  long  sound  in  an 
unaccented  syllable  ;  and  they  tell  us  that 
if  this  were  properly  adjusted,  it  would 
prove  a  master-key  to  the  pronunciation  of 
our  whole  tongue ;  and  therefore  in  our 
public  ministrations  we  should  lay  the  same 
sort  of  accent  on  our  words  as  in  common 
discourse  ;  but  where  doubt  arises,  we  may 
consult  the  ear. 

5.  Emphasis.  This  serves  to  mark  and 
distinguish  both  the  sense  and  strength  of 
the  expression,  or  the  meaning  and  force  of 
what  is  said.  A  right  emphasis  in  speak- 
ing greatly  depends  upon  rightly  under- 
standing the  subject ;  and,  by  the  use  of 
proper  emphasis,  our  hearers  are  assisted 
in  comprehending  and  feeling  the  same ; 
without  it  we  are  likely  either  to  leave 
them  in  the  dark,  or  lead  them  astray  from 
the  sense  and  spirit  of  our  discourse.  We 
shall  therefore  give  an  example  or  two  of 
the  utility,  necessity,  and  importance  of  just 
emphasis  from  the  holy  scriptures;  both  as 
it  relates  to  the  understanding  and  the  af- 
fections. 

1.  As  it  respects  the  understanding, 
sense,  and  meaning  of  our  subject.  "  We 
are  also  his  offspring,"  saith  Paul,  Acts  xvii. 
28.  Here,  although  the  principal  empha- 
sis, according  to  the  connection,  seems  to  be 
upon  the  word  his,  i.  e.  "  We  are  the  offspring 
of  God,"  yet,  without  the  least  injury  to 
the  sense,  we  may  consider  every  word  as 
emphatical :  for  instance,  if  the  emphasis 
be  placed  upon  the  word  loe,  it  points  out 
who  the  persons  are  which  are  called  "the 
offspring  of  God  ;"  if  it  be  laid  on  the  word 
are,  it  positively  asserts  the  truth  of  the  ex- 
pression ;  if  it  be  placed  on  the  word  also, 
it  implieth  that  we  are  not  the  onhj  persons, 
but  we  express  our  claims  as  well  as  others ; 
if  it  is  on  the  word  his,  it  points  us  to  our 
Creator ;  and  if  on  the  word  offspring,  we 
are  led  from  plain  to  figurative  language  ; 
and  by  a  beautiful  trope  derived  from  a  tree 
or  a  fountain,  to  consider  our  relation  to, 
and  dependence  upon  God  for  every  bless- 
ing ;  as  the  branches  depend  upon  the  root, 
or  waters  flow  from  the  fountain. 

2.  An  example  of  emphatical  language, 
addressed  not  only  to  the  reason  and  under- 
standing, but  more  especially  to  the  affec- 
tions, may  be  taken  from  the  question 
which  our  blessed  Lord  once  put  to  his  dis- 
ciples, when  many  who  followed  him  before 
forsook  him,  "  Will  ye  also  go  away,"  saith 


Christ,  John  vi.  67.  Every  word  in  this 
sentence  is  emphatical  ;  but  the  word  ye 
seems  the  principal.  If  we  lay  the  chief 
emphasis  on  the  word  will,  we  derive  this 
sense — are  you  come  to  a  point  about  the 
matter  ?  Is  your  heart  determined  to  "  fol- 
low a  multitude  to  do  evil  ?"  If  on  the  word 
ye,  it  is  as  much  as  though  he  had  said  ye, 
my  disciples,  whom  I  have  taken  under  my 
wing  ;  whom  I  have  taught  and  instructed  in 
the  way  of  life  and  salvation  ;  consider  the 
profession  that  you  have  made  ;  your  char- 
acter, your  dependence  upon  your  Master  ; 
the  obligations  you  lie  under ;  the  expec- 
tations you  have  from  me.  If  on  the  word 
also,  the  sense  is  this — if  others,  who  are 
utterly  unacquainted  with  the  nature  and 
design  of  my  coming  into  the  world  ;  stran- 
gers to  my  doctrine,  and  its  glorious  ten- 
dency— if  they  forsake  me  ;  consider  that 
you  have  "  put  your  hand  to  the  plough," 
will  you  look  back  ?  Such  are  not  "fit  for 
the  kingdom  of  God."  And  if  we  place  the 
emphasis  on  the  words  go  away,  fresh  mat- 
ter immediately  opens,  which  is  of  the  great- 
est concern  and  importance — Will  you 
leave  your  Master  ?  Are  you  willing  to  re- 
linquish all  claim  to  my  care,  love,  tender- 
ness, protection,  and  salvation  ?  What  in- 
iquity have  you  found  in  me  ?  Have  I  ever 
disappointed  your  just  and  reasonable 
hopes  ?  Have  I  ever  been  a  barren  wilder- 
ness to  you,  my  disciples?  Can  you  find  a 
better  master  ?  Will  your  adversary  the 
devil,  the  world,  or  sin,  promise  and  per- 
form what  I  make  over  to  you  in  the  New 
Testament  ?  What  can  earth,  what  can 
heaven  itself  do  for  you  ?  ••  If  you  draw 
back,  my  soul  shall  have  no  pleasure  in 
you  :"  and  can  you  bear  my  departure 
from  you  ?  Can  you  bear  to  hear  me  pro- 
nounce the  tremendous  sentence  in  "  the 
judgment  of  the  great  day," — "  Depart 
from  me,  ye  cursed,  into  everlasting  fire  ?" 
But  it  is  not  here  intended  to  enter  at 
large  into  the  sense  and  spirit  of  this  tender 
and  affecting  passage  ;  it  is  hoped  that  the 
little  which  hath  been  said  already,  is  not 
only  consistent  with  the  chief  design  of 
Christ  in  the  before-mentioned  important 
question,  and  speaks  the  fulness  and  varie- 
ty of  matter  contained  therein,  but  that  it 
showeth,  in  some  measure,  the  utility,  ne- 
cessity, beauty,  and  importance  of  just  and 
proper  emphasis.  We  say,  with  the  de- 
sign of  Christ,  (for  it  is  this  that  points  out 
the  emphasis,)  and  a  knowledge  of  the  chief 


ON  THE  ELOQUENCE  OF  THE  PULPIT 


469 


design  naturally  leads  into  the  understand- 
ing of  all  those  words  which  are  most  em- 
phatical ;  hence  when  a  man  reads  or 
speaks  what  he  understands  and  feels,  and 
enters  into  its  design,  we  have,  for  the  most 
part,  just  and  proper  emphasis. 

3.  Another  example  and  specimen  of 
emphatical  language,  as  addressed  pecu- 
liarly to  the  affections,  may  be  selected 
from  the  last  words  of  the  great  apostle's 
justly  admired,  excellent,  and  eloquent 
speech  before  king  Agrippa,  which  is  re- 
corded in  Acts  xxvi.  29,  "  I  would  to  God, 
that  not  only  thou,  but  also  all  that  hear 
me  this  day,  were  both  almost,  and  altoge- 
ther as  I  am,  except  these  bonds."  Let  it 
be  here  supposed,  if  possible,  for  a  man  to 
read  or  repeat  these  words  without  any  em- 
phasis ; — and  indeed  it  is  not  only  possible, 
but  probable,  and  very  certain,  that  if  a 
person  does  not  understand,  and  enter  into 
the  apostle's  spirit,  he  may  divest  it  of  all 
its  beauty  and  energy,  were  he  to  pronounce 
the  same  as  we  would  sound  the  letters  in 
the  alphabet.  Where  is  that  heavenly  so- 
lemnity, "  I  would  to  God  ?"  Where  is  that 
noble  generosity  ?  Where  is  that  diffusive 
benevolence,  forgiveness,  love,  and  tender- 
ness of  heart,  towards  his  enemies  contained 
in  these  words,  "  Not  only  thou,  but  also  all 
that  hear  me  this  day  ?"  Where  is  that 
strong,  expressive,  weighty,  affectionate, 
and  affecting  manner  that  runs  through  the 
whole  ?  Where  is  that  Christ-like  tender- 
ness, may  it  not  be  said,  politeness  and  hea- 
venly ingenuousness,  which  appears  in  the 
last  clause  of  the  sentence,  "  Except  these 
bonds  ?"  It  is  all  vanished — lost — gone. 

On  the  other  hand,  let  us  realize  the 
apostle's  words,  enter  into  their  sense  and 
spirit,  and  show  in  what  manner  it  is  most 
probable  he  delivered  himself,  "  I  would  to 
God."  May  it  not  here  be  imagined  that 
the  blessed  apostle  was  overawed — not  par- 
ticularly by  the  sight  and  presence  of  king 
Agrippa,  though  doubtless  he  paid  him  all 
the  honor  that  was  due,  but  by  the  divine 
Majesty,  the  King  of  kings — with  his  eyes 
devoutly  lifted  up  to  heaven,  his  hand  upon 
his  heart,  and  then  affectionately  cast  upon 
Agrippa,  with  his  right  hand  taken  off  from 
his  bosom,  and  pointed  towards  him,  when 
he  pronounced  the  word  thou  ?  And  is  it 
not  natural  to  suppose  that  the  apostle 
looked  with  that  "  charity  that  sufTereth 
long,  beareth  all  things,  endureth  all 
things,"  upon  his  hearers;  that  when  he 


came  to  the  word  all.,  he  laid  a  particular 
stress  upon  it  ?  And  that  when  he  pro- 
nounced the  word  altogether,  he  spoke  it 
with  great  and  ardent  desire  ?  That  when 
he  came  to  the  words  "  such  as  I  am,"  he 
gave  an  emphasis  expressive  of  the  deepest 
humility,  upon  the  account  of  what  he  once 
was ;  and  the  most  lively  gratitude  for  the 
glorious  change  and  revolution  which  had 
taken  place  in  himself,  in  the  church,  and 
in  the  world  ;  which  his  eyes  had  seen,  his 
ears  heard,  and  his  heart  conceived,  would 
continue  even  to  the  end  of  time  ?  And  that 
he  also  gently  laid  his  right  hand  again  up- 
on his  breast,  and  then,  with  tenderness  and 
affection,  both  hands  and  eyes  pointing  to  his 
chains,  said,  "  Except  these  bonds  ?"  What 
a  kind,  tender-hearted  exception  is  this ! 
Here  savages  in  human  shape  may  learn 
humanity ;  hither  clowns  may  resort,  and 
learn  true  politeness  ;  and  the  most  narrow- 
contracted  souls  have  their  hearts  enlarged 
with  the  godlike  sentiments  of  true,  real, 
and  genuine  Christianity.  Every  part  is 
exquisitely,  delicately,  admirably,  and  pe- 
culiarly adapted  to  make  the  strongest  im- 
pression upon  the  hearers.  It  is  as  much 
as  though  Paul  had  said.  King  Agrippa,  I 
sincerely  appeal  to  the  heart-searching  God, 
that  I  long  for  thy  temporal,  spiritual,  and 
eternal  happiness ;  my  heart  is  enlarged 
towards  my  fellow-creatures ;  my  heart's 
desire  and  prayer  to  God  for  my  persecu- 
ting brethren,  as  well  as  all  the  Jews,  is, 
that  they  might  be  saved ;  nor  do  I  wish 
them  to  be  partakers  of  the  cup  that  my 
heavenly  Father,  in  conformity  to  my  di- 
vine Lord,  hath  put  into  my  hands ;  I  am 
resigned  to  it  for  myself;  I  am  his  follower  : 
"  I  know  whom  I  have  believed,  and  I  am 
persuaded  that  he  is  able  to  keep  that  which 
I  have  committed  unto  him  against  that 
day;"  I  expect  to  be  in  heaven  soon;  I 
anticipate  the  glories  above  ;  I  wish  you  in 
the  same  state  ;  I  wish  you  the  same  expe- 
rience ;  but,  Agrippa,  I  do  not  wish  to  see 
you  a  prisoner  at  the  bar,  as  I  am  ;  I  do 
not  wish  you  to  be  in  chains,  as  I  am ;  so 
far  am  I  from  envying  your  life,  liberty, 
and  happiness,  that  I  wish  you  all  "  the 
glorious  liberty  of  the  children  of  God;"  I 
wish  to  see  you  free  from  the  dominion  of 
sin,  Satan,  and  the  world ;  I  wish  you  a 
happy  deliverance  from  a  more  dreadful 
curse  than  my  enemies  have  bound  them- 
selves under,  "  that  they  would  neither  eat 
nor  drink,"  till  they  had   imbrued  their 


470 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


hands  in  my  blood ;  I  wish  you  a  happy 
and  an  everlasting  deliverance  from  the 
tremendous  curse  of  that  law,  which  de- 
nounces eternal  death  upon  all  who  are  un- 
der it,  and  do  not  "  believe  in  the  Lord  Je- 
sus Christ."  In  a  few  words,  it  is  as  though 
the  apostle  had  said, "  I  wish  you  liberty  both 
in  soul  and  body  ;  I  wish  you  all  the  plea- 
sures, but  none  of  the  pains  ;  all  the  com- 
forts, but  none  of  the  afflictions ;  all  the 
joys,  but  none  of  the  sorrows  ;  all  the  hap- 
piness, but  none  of  the  misery  :  I  not  only 
wish  that  you  may  never  "  suffer  as  an  evil- 
doer/' but  that  you  may  never  suffer  for 
the  gospel  ;  I  wish  you  "  altogether  such 
as  I  am,  except  these  bonds." 

Sometimes  the  last  word  in  the  sentence 
is  most  considerable,  and  requires  to  be  pro- 
nounced in  the  most  emphatical  manner ; 
as,  "  We  preach  not  ourselves,  but  Christ 
Jesus  the  Lord,"  2  Cor.  iv.  5.  Here,  ac- 
cording to  the  antithesis,  the  words,  "  but 
Christ  Jesus  the  Lord,"  are  necessarily 
most  emphatical.  If  we  go  on  to  the  18th 
verse  of  the  same  chapter,  the  voice  must 
naturally  be  raised  ;  and  the  infinite  im- 
portance of  invisible  realities  demands  the 
most  weighty  and  serious  manner  in  the 
delivery  of  the  last  word — eternal. 

6.  Cadence.  We  promised  to  say  a  lit- 
tle upon  this  part  of  eloquence — the  proper 
falling  of  the  voice.  All  the  parts  of  elo- 
quence jointly  contribute  among  themselves, 
and  unite  together,  in  order  to  promote  the 
perfection  of  the  whole  ;  and,  as  the  whole 
is  ordained,  and  should  be  dedicated  to  the 
honor  of  Christ  and  the  edification  of  his 
church,  it  naturally  and  necessarily  fol- 
lows, that  we  should  never  lose  sight  of  this 
great  end. 

Sometimes  the  sense  and  spirit  of  what 
we  speak  demand  a  more  quick  and  sudden 
close  ;  at  other  times,  a  more  easy,  gradual, 
and  deliberate  cadence — how  low  the  voice 
should  drop  in  every  sentence,  or  part  of  a 
sentence,  keeping  what  we  said  before  in 
our  view,  is  best  determined  by  the  rules 
of  harmony.  Harmony  consists  in  a  pro- 
portionable distinction  and  variation  in  the 
whole  manner  of  delivery ;  but  not  to  en- 
large here,  there  is  one  thing  above  all 
others  that  we  would  earnestly  press  upon 
this  article — as  the  congregation  cannot  be 
edified  by  what  they  cannot  hear,  or  supply 
from  other  parts  which  they  have  heard, 
however  interesting  the  things  we  speak 
may  be,  it  is  reasonable  to  conclude,  that 


we  should  especially  endeavor,  even  though 
it  be  at  the  expense  of  harmony,  to  support 
our  voice  from  sinking  too  low  for  the  peo- 
ple, and  keep  it  up  so  high  as  to  be  dis- 
tinctly heard. 

7.  Pauses.     We  are  now  come   to  the 
last  of  those  important  parts  of  eloquence 
which  we  intended  to  speak  of  under  the 
head  of  distinction,  i.  e.  pauses.    What  may 
justly  be  said  of  tropes  and  figures  in  lan- 
guage,  is  equally  applicable  to  pauses  in 
delivery.     They  are  both  essential  and  or- 
namental ;  essential  not  only  to  the  preach- 
er, but  the  hearers.     As  to  the  preacher, 
their  use  is  certainly  indispensable.     The 
heavenly  bodies  may  incessantly  perform 
their  respective  revolutions  ;  the  earth  may 
continue  her  motions  until  time  itself  shall 
be   no  longer  ;  but  such   is  the  state  and 
constitution    of  its   inhabitants,  that   they 
stand  in  absolute  need  of  repose  time  after 
time.     The  weary  traveller  wants  rest,  to 
restore  his  strength  and  refresh  his  spirits, 
in  order  to  hold  out  to  the  end  of  his  jour- 
ney  ;  so  doth  the  preacher,  to  recover  his 
voice  and   relieve   his  lungs.     But  this  is 
not  the  only  reason  ;  without  proper  pauses, 
the  hearers  are  often  left  in   uncertainty, 
darkness,  and  confusion,  so  that  they  can 
neither  understand  the  sense,  nor  enter  into 
the  spirit  of  the  subject.     For  example,  as 
to  the  sense  and  meaning  of  what  we  say  ; 
let  us  only  for  a  few  moments  suppose  a 
person    to   utter   these  words  of  Christ — 
"  What  went  ye  out  into  the  wilderness  to 
see  ?    A    reed    shaken    with    the    wind  ?" 
Matt.  xi.  7  ;  Luke  vii.  24.     If  they  be  read 
as  a  question   and    answer,  which  is  evi- 
dently, according  to  the  preceding  context, 
opposite  to  the  mind  of  our  Lord,  it  is  as 
much  as  though  our  Redeemer  meant  to 
signify,  that  John  was  not  worth  attention ; 
that  he  was  a  fickle,  unstable,  inconsistent 
preacher,  "  carried  about  with  every  wind 
of  doctrine."     Whereas,  if  we  consider  the 
passage  as  two  questions,  as  it  really  is, 
the  sense  clearly  appears  to  be — a  strong 
assertion  to  the  contrary  ;  that  John  was  a 
person  of  quite  a  different  character;  that 
he  stood  firm  and  immoveable,  as  "  an  iron 
pillar,  or  brazen  walls  ;"  that  the  doctrines 
he  preached  were  "  not  yea  and  nay,  but 
yea   and   amen."     But  we   must  not  en- 
large. 

We  observed,  that  proper  pauses  were 
not  only  essential,  but  ornamental.  As 
rest  to  a  laboring  man  is  sweet  as  well  as 


ON  THE  ELOQUENCE  OF  THE  PULPIT. 


471 


necessary,  so  there  is  a  real  sweetness, 
beauty,  and  energy  in  this  silent  eloquence, 
which  is  often  more  affectinor  than  words, 
especially  when  a  minister  is  going  to  de- 
liver any  of  the  most  weighty,  momentous, 
and  important  expressions  ;  a  solemn  pause 
before,  and  sometimes  another  after  it,  hath 
a  surprising  tendency  to  engage  the  atten- 
tion, to  prepare  the  hearer's  mind  for  its  re- 
ception, and  afford  some  time  for  serious 
meditation. 

We  have  already  mentioned,  that  the 
nature  and  importance  of  our  discourse 
must  govern  every  part  of  eloquence,  and, 
consequently,  all  the  pauses.  These  are 
more  immediately  directed  by  the  emphasis, 
and  the  notes  and  tones  of  our  voice  in  the 
cadence.  By  these  means,  we  point  out 
when  the  sense  is  only  suspended,  or  when 
it  is  entirely  finished.  The  ear  expects, 
and  hath  a  right  to  expect,  such  and  only 
such  stops  and  pauses  as  are  agreeable  to 
the  sense  we  utter,  or  the  affections  we  ex- 
press ;  otherwise  we  disappoint  and  dis- 
oblige the  critical  judge.  But  as  those 
notes  and  tones,  as  well  as  the  conceptions 
and  affections  which  should  govern  ihem, 
are  almost  innumerable,  we  shall  not  here 
attempt  to  enlarge,  but  proceed  to  the  last 
part  of  eloquence,  which  was  proposed  to 
be  considered  under  the  head  of, 

III.  Variation.  In  order  to  speak  well, 
we  must  vary  the  whole  of  our  manner 
agreeably  to  the  different  subjects  which 
we  handle,  the  various  parts  of  our  dis- 
course, and  the  different  affections  which 
naturally  arise  from  them. 

1.  As  to  the  subjects  and  their  composi- 
tions— this  hath  been  already  spoken  of. 

2.  With  regard  to  the  various  parts  of 
our  discourse — we  shall  only  just  drop  a 
^e\v  hints  at  present.  Let  it  be  supposed, 
that  the  subject-matter  of  the  discourse, 
from  the  beginning  to  the  end,  rises  in  its 
weight  and  importance  ;  this  climax  in 
matter  and  method  will  naturally  require 
the  same  in  the  whole  of  our  manner.  Sup- 
pose a  cloud  to  surround  the  subject  when 
the  preacher  enters  into  it ;  now,  as  the 
sun  in  the  heavens,  by  degrees  rising  higher 
and  higher,  scatters  the  darkness,  dispels 
the  gloom,  and  warms  and  enlivens  the 
world  with  its  vital  influence,  so  let  the 
preacher  increase  in  light,  heat,  energy, 
and  majesty,  till  he  comes  to  the  applica- 
tion ;  and  there  especially  glow,  melt,  and 
burn  with  the  most  intense  zeal,  sacred  ar- 


dor, and  heavonly  vehemence,  so  as  to 
possess  and  fill  the  souls  of  his  hearers  with 
the  deepest  and  most  affecting  sense  and 
impression  of  the  infinite  importance,  ex- 
cellency, and  dignity  of  his  subject. 

This  gradual  method  here  is  most  natu- 
ral and  reasonable,  and  bids  fairest,  espe- 
cially if  the  mind  is  kept  in  suspense,  and 
not  disappointed,  to  constrain  the  attention 
to  the  last.  But  then  it  must  be  supposed 
(as  was  before  observed)  that  the  matter 
from  the  beginning  to  the  end  rises  in  its 
weight  and  importance,  otherwise  this  man- 
ner is  both  unnatural  and  improper. 

3.  With  respect  to  the  different  affections 
of  our  minds.  In  order  to  set  this  point  in 
as  clear  a  light  as  possible,  we  shall  con- 
sider the  following  things  : — 

(1.)  What  is  here  to  be  understood  by 
affections,  and  the  affections  themselves. 

(2.)  Endeavor  to  make  it  clear  and  evi- 
dent, that  religion  and  Christianity,  above 
all  other  things,  are  adapted  to  raise  the 
affections  of  the  soul  to  the  highest  pitch 
and  tone — to  afford  the  most  rational  and 
sublime  entertainment — and  the  best,  no- 
blest work  and  employment  for  men  and 
angels  to  all  eternity. 

(3.)  The  way  and  manner  of  expressing 
the  affections  on  the  delivery  of  a  sermon. 

(1.)  What  is  to  be  here  understood  by 
affections.  By  affections  are  meant  all 
those  inward  motions  of  our  nature,  which 
are  excited  by  the  various  objects  we  are 
conversant  with,  according  to  the  light  in 
which  they  are  viewed,  and  appear  to  the 
mind.  Here,  if  ever,  we  must  make  a 
solemn  pause — appeal  to  the  mind  ;  for  it 
is  of  infinite  importance  that  we  do  not  (es- 
pecially in  religion,  and  things  which  be- 
long to  salvation)  mistake  appearances  for 
realities  ;  i.  e.  that  we  do  not  take  "  dark- 
ness for  light,  and  light  for  darkness  ;  call 
evil  good,  and  good  evil ;  put  bitter  for 
sweet,  and  sweet  for  bitter."  Hence  arises- 
the  necessity  of  knowing  "  the  things  which 
belong  unto  our  peace  ;"  of  having  our  un- 
derstandings divinely  enlightened,  to  be- 
hold the  wonders  contained  in  the  law  of 
God  ;  that  our  spiritual  eye  may  properly 
affect  our  hearts ;  and  truth  in  its  power 
brighten  on  the  soul.  Happy  preacher, 
when  this  is  the  case  !  happy  frame  !  now 
he  presents  such,  and  only  such  objects,  as 
are  proper  to  excite  those  affections  in  his 
hearers  which  are  just  and  reasonable, 
suited   to   their    several    conditions,    and 


472 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


worthy  an  immortal  soul ;  such  as  may  be 
raised  and  exercised  with  the  greatest  safe- 
ty, even  in  the  highest  degree. 

This  brings  us  to  consider  the  affections 
themselves.'  These  are  such  as  were  felt, 
most  deeply  felt,  and  powerfully  expressed, 
not  only  by  the  apostles  and  prophets,  but 
by  their  divine  Master  in  his  sermons  and 
discourses.  We  shall  speak  of  these  affec- 
tions under  the  characters  of  love,  hatred, 
hope,  fear,  joy,  and  sorrow ;  together  with 
all  those  mixed  affections,  such  as  compas- 
sion, admiration,  zeal,  and  reverential  awe. 

Now,  who  can  read  the  following  pas- 
sages without  being  abundantly  satisfied  of 
this  great  truth,  (let  it  be  remembered,  that 
we  are  treating  here  of  the  affections  of 
Christ  chiefly  as  a  preacher  :) — "  In  the  last 
day,  that  great  day  of  the  feast,  Jesus  stood 
and  cried,  saying.  If  any  man  thirst,  let 
him  come  unto  me,  and  drink,"  John  vii. 
37.  Who  can  help  discovering  here  the 
zeal  of  his  heavenly  Father's  house  that 
ate  him  up — the  strong  affections  of  love, 
pity,  friendship,  and  benevolence,  which 
filled  and  fired  his  great,  generous,  and 
tender  soul !  We  are  told,  in  Mark  iii.  .5, 
that  Christ  looked  round  about  on  the 
scribes  and  Pharisees  "  with  anger,  being 
grieved  for  the  hai'dness  of  their  hearts  ;" 
with  anger  at  their  sins — with  sorrow  for 
the  dreadful  consequence.  In  another 
place,  the  same  evangelist  tells  us,  "  He 
sighed  deeply  in  his  spirit,"  Mark  viii.  12. 

But  of  all  other  affections,  compassion 
appears  most  prevalent  in  the  heart  of 
Christ.  He  was  not  only  now  and  then 
grieved  and  sorry  for  the  sins  and  miseries 
of  mankind,  but,  as  the  prophet  expresses 
it,  "  a  man  of  sorrows,  and  acquainted  with 
grief,"  Isaiah  liii.  3  ;  one  who  seemed  to 
be  composed  of  grief  and  sorrow. 

When  the  blessed  Jesus  cast  his  eyes 
upon  the  multitude,  "  he  was  moved  with 
compassion  on  them,  because  they  fainted." 
This  compassion  was  the  moving  cause  of 
all  that  he  did  and  suffered  in  our  room  and 
stead  as  God-Man-Mediator,  and  of  all  his 
thoughts,  words,  and  actions,  as  a  minister. 
Who  can  help  being  moved  to  see  him, 
who  had  at  all  times  the  most  perfect  gov- 
ernment of  his  affections,  "  touched  with 
the  feeling  of  our  infirmities  ?"  The  Rock 
of  Ages  moved  !  Yes ;  our  great  High 
Priest  had  "compassion  on  the  ignorant, 
and  on  them  that  were  out  of  the  way," 
Matt.  ix.  36:  Heb.  v.  2. 


At  another  time  we  are  told,  that  "  Jesus 
rejoiced  in  spirit,"  Luke  x.  21.  But  what 
love  and  affection  may  we  suppose  filled 
his  soul,  when  he  pronounced  that  heaven- 
ly salutation  in  meeting  his  disciples,  "  All 
hail !"    Matt,  xxviii.  9. 

Of  all  the  preachers  in  the  world,  the 
apostle  Paul  seemed  to  come  the  neares-t  to 
his  divine  Master  in  affection  in  general ; 
but  in  this  affection  in  particular,  what  can 
be  more  solemn  and  more  pathetical  than 
his  appeal  to  God  in  behalf  of  the  Philip- 
pian  church — "  God  is  my  record,  how 
greatly  I  long  after  you  all  in  the  bowels 
of  Jesus  Christ,"  Phil.  i.  8.  Hence  it  is 
recorded,  in  2  Cor.  xi.  29,  "  Who  is  weak, 
and  I  am  not  weak  ?  Who  is  offended,  and 
I  burn  not  ?"  His  heaven-enlarged  heart 
appeared  to  be  in  unison  with  Christ  and 
all  his  church  ;  and  his  soul  seemed  to  be 
made  up  of  sympathy,  like  Jeremiah,  "For 
the  hurt  of  the  daughter  of  God's  people  he 
was  hurt."  He  rejoiced  with  them  that 
rejoiced,  and  mourned  with  them  that 
mourned. 

But  we  intend  more  fully  to  explain  all 
these  affections,  and  at  the  same  time  trace 
them,  as  so  many  streams,  to  their  fountain- 
head.  This  is  comprehended  in  one  word 
— love.  Love,  if  we  may  be  allowed  the 
figure,  is  the  main-spring  of  the  soul, 
which  sets  all  the  others  in  motion.  For 
instance,  is  the  object  which  we  are  con- 
versant with  good,  amiable,  beautiful  ?  It 
excites  love.  Doth  an  object  of  a  contrary 
nature,  evil,  ugly,  deformed,  present  itself, 
so  as  to  hinder  our  enjoyment  of  the  same  ? 
Out  of  this  very  affection  arises  hatred.  Do 
we  discover  a  prospect  of  being  delivered 
from  evil,  and  enjoying  the  good  which  our 
hearts  are  fixed  upon  ?  Out  of  this  love 
arises  hope.  Doth  the  prospect  vanish,  or 
are  we  in  danger  of  losing  what  we  enjoy, 
or  of  coming  short  of  what  we  expect  ? 
Our  hopes  give  up  the  ghost ;  fear,  like  an 
armed  man,  taketh  possession  of  the  soul. 
Have  we,  on  the  other  hand,  a  full  assu- 
rance, or  are  we  in  the  possession  of  the 
object  we  love  ?  The  affection  we  feel  is 
joy.  Have  we  actually  lost  the  good  we 
possessed  ?  Are  we  apprehensive  of  losing 
it  ?  Or  is  evil  present  ?  Sorrow  fills  our 
hearts.  Do  we  realize  human  misery  ? 
Love  unites  with  sorrow,  and  becomes  com- 
passion. Is  the  object  which  we  are  con- 
versant with  great  and  wonderful  ?  It  ex- 
cites admiration.     Do  we  consider  this  ob- 


ON  THE  ELOQUENCE  OF  THE  PULPIT. 


473 


ject  as  neglected,  slighted,  insulted,  dis- 
honored ?  This  kindles  all  the  fire,  and 
inflames  the  whole  soul  with  zeal. 

(2.)  We  shall  endeavor  to  show  that  re- 
ligion and  Christianity,  above  all  other 
things,  are  adapted  to  raise  the  affections 
of  the  soul  to  the  highest  pitch  and  tone  ;  to 
afford  the  most  rational  and  sublime  enter- 
tainment ;  and  the  best,  noblest  work  and 
employment  for  men  and  angels  to  all  eter- 
nity.    For  instance, 

1.  As  to  love  and  esteem.  What  object 
is  there  in  heaven  or  earth  so  adapted,  so 
peculiarly  adapted  to  excite  and  raise  these 
affections  to  the  highest  degree,  as  the  in- 
finite beauty,  goodness,  and  amiableness  of 
him  who  is  "  the  desire  of  all  nations" — 
the  beloved  of  the  Father — the  worship  of 
angels — "  the  chiefest  among  ten  thousand, 
and  altogether  lovely  ?" 

2.  Do  we  admire,  justly  admire,  things 
which  are  great,  vast,  sublime,  and  won- 
derful ?  What  in  time,  or  to  all  eternity, 
can  possibly  be  compared  with  the  great 
"  Mystery  of  godliness  ?"  Ask  the  three 
highly-favored  apostles,  who  "  were  with 
him  in  the  holy  mount,"  and  "  eye-witness- 
es of  his  majesty."  Ask  the  "  innumerable 
company  of  angels,"  and  "  the  general  as- 
sembly and  church  of  the  first-born,  which 
are  written  in  heaven." 

3.  Is  the  absence  of  good,  and  presence 
of  evil,  attended  with  grief?  Should  not 
the  loss  of  the  divine  image,  which  our 
souls  have  suffered  ;  should  not  the  absence 
of  him,  whose  "  loving-kindness  is  better 
than  life" — "  in  whose  presence  is  fulness 
of  joy" — and  at  whose  "  right-hand  are 
pleasures  for  evermore  ;"  and  the  presence 
of  sin,  our  greatest  enemy  ;  sin,  the  great- 
est evil ;  sin,  the  only  cause  of  all  other 
tempcyal,  spiritual,  and  eternal  evils,  fill 
us  with  the  most  pungent,  deepest  sorrow  ? 

4.  Have  we  any  "  bowels  of  compas- 
sion ?"  What  should  move  them  like  to 
human  misery  ?  A  sinful  world  is  a  mis- 
erable world ;  and  can  we  cast  our  eyes 
around  us,  in  any  corner  of  the  globe,  or 
turn  them  inward  upon  ourselves,  and  not 
find  sufficient  matter  to  touch  and  draw 
forth  this  tender  affection  of  the  soul  in  the 
highest  degree  ? 

5.  Does  an  assurance,  or  the  actual  pos- 
session of  any  good,  excite  joy  ?  The  full 
assurance,  the  actual  possession  of  Christ 
in  our  hearts  by  faith,  must  excite  "joy 
unspeakable." 

60 


6.  Do  we  hate  things  which  are  ugly, 
odious,  and  deformed  ?  What  is  there  in 
the  whole  universe — what  can  be  found  in 
earth  or  hell  so  ugly,  odious,  and  deformed, 
as  the  detestable,  execrable  cause  of  all 
deformity  in  the  whole  creation  ?  as  the 
abominable  thing  which  God's  soul  loathes  ; 
which  hath  turned  angels  into  devils,  and 
exposed  mankind  to  the  hatred  and  dis- 
pleasure of  him  whose  majesty  and  excel- 
lence, glory  and  beauty,  overawes  and  cap- 
tivates the  saint  and  the  seraph,  and  who 
will  remain  love  itself,  and  infinitely  love- 
ly, to  eternity  ? 

7.  Say — does  not  this  afford  the  strong- 
est reason  for  a  sacred  zeal  for  his  glory 
and  our  everlasting  enjoyment  ?  Is  the 
chief,  the  supreme  Good — is  the  infinite, 
the  eternal  Fair  neglected,  slighted,  insult- 
ed, dishonored  ?  and  should  we  not,  like 
the  burning  seraphim,  kindle  into  a  holy 
flame,  which  hath  the  most  vehement  heat  ? 
Should  we  not  maintain  a  zeal  in  propor- 
tion to  his  infinite  greatness  and  excellen- 
cies, the  injury  that  our  sins  have  done 
him,  and  the  invaluable  worth  of  our  own 
and  others'  immortal  souls  ? 

8.  Can  any  thing  enliven  our  hope  like 
the  promises,  the  "  exceeding  great  and 
precious  promises,"  of  a  "  God  that  cannot 
lie?"  the  promise  of  Christ,  heaven,  and  a 
world  of  eternal  glory.     Or, 

9.  Can  any  thing  awaken,  rouse,  and 
alarm  our  fear,  like  the  terrors  of  death, 
judgment,  and  eternal  misery  ? 

(.3.)  We  shall  now  endeavor  to  point  out 
the  best  manner  of  expressing  the  affections 
in  the  delivery  of  a  sermon,  in  tones,  looks, 
and  gestures,  so  as  properly  to  affect  the 
hearts  of  all  our  hearers. 

In  order  to  set  this  in  the  clearest  point 
of  light,  we  shall  here  suppose  the  divine 
orator  to  have  entered  the  pulpit,  and  just 
about  to  engage  in  his  work  ;  that  he  hath 
chosen  a  subject  of  the  greatest  importance, 
even  the  recovery  of  mankind  by  Jesus 
Christ — this,  above  all  others,  is  particular- 
ly adapted  to  touch  the  inmost  springs  of 
the  soul.  The  matter  is  divine  love — the 
whole  of  his  discourse  made  up  of  love.  He 
understands,  and  hath  drunk  deep  himself 
into  the  spirit  of  his  text.  Like  Elihu  and 
Paul,  the  spirit  within,  "  the  love  of  Christ, 
constraineth  him."  Nor  is  any  affection 
here  so  just  and  reasonable  as  love — love, 
all  inflamed,  drawn  forth,  and  exercised  in 
the  highest  degree  !    But  in  what  manner 


474 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


doth  he  express  it  ?  Methinks  I  see  him 
stand  in  the  sacred  place  ;  he  casts  his 
eyes  respectfully  around  the  congregation  ; 
I  read  the  spirit  of  his  subject  in  his  coun- 
tenance ;  I  behold  one  of  the  burning  sera- 
phim cheerfully  hastening  his  flight  from 
the  altar  of  atonement,  "  having  a  live 
coal  in  his  hand,"  and  touching  his  lips  ;  I 
listen ;  I  hear  him  summon  up  all  the 
daughters  of  music  ;  his  "  tongue  is  the  pen 
of  a  ready  writer;"  his  accents  are  soft, 
sweet,  melodious,  pleasant,  and  delightful, 
as  the  sound  of  the  jubilee,  or  the  song  of 
angels.  Now  he  dwells  upon  his  adorable 
person,  and  talks  about  the  riches,  "  the 
unsearchable  riches  of  his  glorious  king- 
dom, and  the  honor  of  his  excellent  ma- 
jesty." _ 

Admiration.  A  sacred  admiration  over- 
spreads and  covers  him  ;  the  whole  man  is 
expanded,  enlarged,  enraptured,  for  such  is 
the  effect  of  the  glorious  subject  upon  his 
heaven-won  soul ;  every  word,  every  look, 
every  motion,  speak  the  language  of  won- 
der, love,  and  esteem  ;  he  strives  to  praise 
the  Lord  "  according  to  his  excellent 
greatness,"  and  would  fain  move  heaven 
and  earth  with  his  subject.  But  here  he 
feels,  deeply  feels,  that  his  highest  notes 
can  never  reach  the  infinite  dignity  of  him, 
"  who  is  exalted  above  all  blessing  and 
praise;"  the  sense,  the  realizing  sense  of 
this  fills  him  with 

A  reverential  awe.  Here,  like  Moses, 
when  "  the  angel  of  the  Lord  appeared  unto 
him  in  a  flame  of  fire  out  of  the  midst  of 
the  burning,  unconsuming  bush  ;"  or,  as 
Joshua  and  Isaiah,  when  they  saw  the  same 
adorable  personage,  his  soul  feels  the  deep 
impression  ;  his  whole  man  is  overawed, 
as  "  Elijah  wrapped  his  face  in  his  man- 
tle;" the  slow  solemn  utterance — the  un- 
varying tones  of  voice — the  composed  ges- 
ture and  action — even  the  profound  pause 
and  silence — every  thing  about  him  strong- 
ly marks  and  expresses  something  like  what 
the  patriarch  declared,  "  How  awful  is  this 
place  !  Surely,  this  is  none  other  but  the 
house  of  God,  and  the  gate  of  heaven," 
Gen.  xxviii.  17.  Under  the  influence  of 
the  same  devout  and  Christ-like  temper,  he 
realizes  the  sinful  and  miserable  state  and 
condition  of  those  whose  minds  are  blinded 
by  the  god  of  this  world ;  who  see  "  no 
form  nor  comeliness  in  the  Saviour,  that 
they  should  desire  him."  H^ere  indigna- 
tion, for  he  cannot  bear  to  see  the  object  of 


his  love  neglected,  slighted,  and  dishonored 
— here  a  holy  indignation  against  sin, 

A  sacred  zeal  for  the  glory  of  his  Lord, 
and  their  salvation,  burns  with  a  most 
vehement  heat.  He  cries  aloud,  and  spares 
not ;  he  shows  God's  people  "  their  trans- 
gressions, and  the  house  of  Jacob  their 
sins."  Here  he  is  in  reality  a  Boanerges. 
I  feel  the  fiery  sparkling  eye ;  his  terrific 
accents  sound  terrible  as  the  roaring  of  a 
lion,  the  thundering  of  Sinai,  or  the  more 
dreadful  clangor  of  the  last  trumpet.  Now 
he  lays  to  heart  the  danger  that  his  hearers 
are  in  of  being  lost  eternally. 

Fear.  A  sympathetic  fear  and  dread 
possess  all  his  powers.  Unable  to  support 
himself,  he  shuddering  starts  from  the  tre- 
mendous thought.  The  pallid  countenance 
— the  sickened  eye — the  opened,  uplifted, 
shrinking  hand — the  weak,  dejected,  hesi- 
tating accents,  which  quiver  and  tremble 
upon  his  faltering  tongue — all  speak  the 
deep  and  inward  commotion  of  his  soul. 

But  doth  he  discover  any  concern  in  his 
hearers  for  the  one  thing  needful  ?  Are 
they  inquiring  for  "  the  way  to  Zion,  with 
their  faces  thitherward  V  Are  they  in 
the  case  of  the  poor  condemned  publican, 
or  the  convinced  trembling  jailer  ?  This 
inspires  him  with  hope  on  their  account ; 
his  soul  enters  the  heaven  of  heavens ; 
ranges  the  eternal  world,  and  realizes  those 
things  which  "  eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  pre- 
pared for  them  that  love  him" — and  he 
comes  back  full  of  immortality  !  And  oh, 
with  what  ardor  doth  he  grasp  the  longed- 
for  moment !  With  what  animated  strains 
of  celestial  eloquence  doth  he  address  his 
auditory  !  How  cheerfully  doth  he  present 
Christ,  heaven,  and  a  world  of  glojry,  to 
their  view  !  The  ready,  quick,  rapid, 
lively  accents  ;  the  brightened,  intense, 
smiling  countenance  ;  the  wishful,  affec- 
tionate eye,  pointing  to  the  place  where  the 
soul's  anchor  is  cast ;  seem  to  anticipate 
the  blessedness  that  awaits  the  redeemed, 
who  shall  "  come  with  singing  unto  Zion, 
and  everlasting  joy  upon  their  heads ;" 
Isaiah  li.  11,  xxxv.  10. 

Joy.  Oh  !  with  what  pleasure  and  de- 
light doth  he  congratulate  the  Redeemer, 
and  all  his  redeemed.  Yes  ;  he  rejoices 
with  the  chief  shepherd  and  bishop  of  souls 
over  his  returning  sheep — with  the  father 
of  the  prodigal,  and  his  returning  son.    He 


ON  THE  ELOQUENCE  OF  THE  PULPIT. 


475 


interests  heaven  and  earth  in  his  subject, 
and  calls  upon  both  to  unite  in  his  song. 
The  language  of  his  soul  is,  "  Sing,  O  ye 
heavens  ;  for  the  Lord  hath  done  it :  shout, 
ye  lower  parts  of  the  earth ;  break  forth 
into  singing,  ye  mountains,  O  forest,  and 
every  tree  therein  ;  for  the  Lord  hath  re- 
deemed Jacob,  and  glorified  himself  in 
Israel,"  Isaiah  xliv.  23.  Here,  as  when 
"  the  ark  of  the  covenant  of  the  Lord  of 
hosts,  which  dwelleth  between  the  cheru- 
bim, came  into  the  camp,"  1  Sam.  iv.  4,  5  ; 
or,  as  when  "  the  foundation  of  the  temple 
was  laid,"  Ezra  iii.  10-13 ;  or,  as  when 
Solomon  was  anointed  king,  1  Kings  i.  39, 
40  ; — here  the  clear,  full,  flowing,  pleasant, 
sweet,  and  delightful  voice  of  melody  re- 
sounds ;  but  soon,  ah !  too  soon,  his  joy  is 
darkened  ;  his  joy  is  turned  into 

Sorrow.  His  hearers  are  sinners  ;  and 
it  is  much  to  be  feared,  that  some  of  them 
are  living  and  dying  in  their  sins ;  and 
that  others  are  oppressed,  distressed,  afflict- 
ed, and  deserted,  which  makes  his  soul  to 
melt  into 

Pity  and  Compassion.  His  bowels  yearn 
over  his  hearers,  like  him  who  was  "  a  man 
of  sorrows,"  when  he  beheld  the  city  of 
Jerusalem  ;  if  he  speaks  at  all  with  his 
voice,  for  his  heart  and  his  tongue  are  often 
as  it  were  both  in  his  eyes,  it  is  rather  in 
low,  flexible,  interrupted,  languid  accents  ; 
the  mournful,  dove-like  sweetness  and  cloud- 
iness of  voice,  of  all  others  the  most  tender 
and  affecting,  enters  the  inmost  feelings  of 
their  hearts. 

Gesture.  The  Head  and  Countenance. 
Authors  upon  this  subject  have  very  mi- 
nutely and  particularly  described  this  part 
of  eloquence  ;  we  mean  the  various  mo- 
tions, looks,  and  gestures,  arising  from 
every  affection,  as  well  as  the  tones  of  voice, 
in  which  they  naturally  express  themselves. 

A  thorough  understanding  of  our  subject 
— a  due  impression  of  its  weight  and  im- 
portance upon  our  own  hearts — a  strict 
guard  against  every  thing  formal  and  af- 
fected— a  close  observation  of  the  best 
speakers,  and  a  just  adoption  of  what  is 
most  becoming  us  in  their  manner,  with 
constant  practice,  will  be  our  best  guides 
and  instructors.  We  shall  therefore  only 
just  drop  a  few  hints. 

The  Face  may  with  great  propriety  be 
compared  to  a  mirror,  in  which  we  may 
behold  the  various  passions  of  the  mind,  as 
love,  hatred,  hope,  fear,  joy,  sorrow,  zeal. 


admiration,  and  compassion.  Agreeable  to 
this,  we  read,  in  Neh.  ii.  2  ;  Eccles.  vii. 
3,  of  a  sad  countenance — in  Ezck.  xxvii. 
35,  of  a  troubled  countenance — in  Prov. 
XXV.  23,  of  "  an  angry  countenance" — and 
in  Prov.  xv.  13,  of  "  a  cheerful  counte- 
nance ;"  and  if  the  heart  is  deeply  affected, 
it  must  more  or  less  appear  in  the  looks  and 
gesture,  as  well  as  voice  of  the  preacher. 
It  is  impossible  to  realize  "  the  things 
which  belong  unto  our  peace;"  to  speak 
of  death,  judgment,  heaven,  hell,  and  eter- 
nity, with  all  its  tremendous  miseries  and 
horrors,  on  the  one  hand  ;  and  its  glories, 
pleasures,  and  happiness  on  the  other, 
properly  in  the  same  manner.  No,  like 
Daniel  and  Nebuchadnezzar,  our  counte- 
nance will  change,  Dan.  vii.  28,  iii.  19. 
Love  naturally  wears  a  comely  and  plea- 
sing countenance  ;  hatred  a  forbidding, 
frowning,  angry  countenance ;  hope,  a 
brightened,  intense,  smiling  countenance  ; 
fear,  a  pallid  countenance ;  joy,  a  cheer- 
ful countenance  ;  and  sorrow,  a  sad  coun- 
tenance. 

Our  Eyes,  as  a  window  to  the  heart,  will 
serve  to  discover  what  is  within  ;  grief  will 
cast  a  cloud  upon  them,  and  often  fill  them 
with  tears  ;  joy,  like  the  sun  in  the  heavens, 
dispels  the  gloom,  and  brightens  the  eyes. 

Voice.  The  scriptures  mention  a  variety 
of  kinds  of  voices  ;  as  a  distinct  voice,  Neh. 
viii.  8  ;  "a  pleasant,  sweet,  melodious 
voice,"  Ezek.  xxxiii.  32  ;  Cant.  ii.  14  ; 
Isaiah  Ii.  3 ;  a  fluent  voice,  or  a  tongue  as 
"the  pen  of  a  ready  writer,"  Psalm  xlv. 
1  ;  and  of  a  loud  strong  voice,  Isaiah  xl. 
9,  Iviii.  1.  We  also  read  of  "  the  voice  of 
weeping,"  crying,  and  lamentation,  of 
thanksgiving,  joy,  and  triumph,  and  of  the 
voice  of  salvation,  Isaiah  Ixv.  19  ;  Psalm 
xxvi.  7  ;  Job  iii.  7 ;  Jer.  vii.  34  ;  Psalm 
xlvii.  1,  cxviii.  15. 

From  the  places  already  referred  to,  it 
clearly  appears  just  and  consistent  with 
scripture,  as  well  as  reason,  to  vary  our 
voice,  countenance,  and  gesture,  according 
to  our  subject ;  and  this  will  unavoidably 
be  the  case,  as  far  as  we  understand  and 
feel  its  weight,  where  there  is  no  impedi- 
ment in  the  organ  of  speech,  if  we  speak 
naturally  ;  for  as  there  is  certainly  a  wide 
difference  between  the  various  objects 
which  are  presented  to  our  minds  ;  so  they 
affect,  and  ought  to  affect  our  hearts  more 
or  less  in  proportion  to  their  nature  and 
importance,  and  our   own  concerns  with 


476 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


them  ;  as  true  or  false,  great  or  little,  good 
or  evil ;  with  love  or  hatred,  hope  or  fear, 
joy  or  sorrow.  As  the  language  of  all  these 
affections  is  different,  so  the  voice,  looks, 
and  gesture,  if  natural,  must  be  different ; 
and  will  be  expressive  of  the  sentiments  and 
feelings  of  our  hearts,  as  they  arise  from 
the  subject.  This  manner  of  delivery  must, 
more  or  less,  interest  and  affect  our  audi- 
tory, in  proportion  to  their  understanding, 
imagination,  sensibility,  or  affections. 

In  a  word,  herein  consists  all  the  life, 
power,  soul,  and  spirit  of  eloquence, — to 
understand  our  subject  thoroughly,  to  be 
fully  convinced  of  its  truth  and  reality, 
suitably  affected  with  its  weight  and  im- 
portance, and  deliver  ourselves  accordingly. 
This  is  the  best  way,  as  far  as  it  respects 
eloquence,  to  instruct,  convince,  and  edify 
— in  short,  to  please,  delight,  astonish,  con- 
quer, subdue,  reign,  and  triumph  over  the 
hearts  and  affections  of  all. 


XII.— ON  ELOCUTION,  OR  PRONUNCIA- 
TION. 

BY  THE  REV.  J.  MASON,  M.  A.,  FORMERLY  OF  CHESHUNT. 

Elocution  is  a  branch  of  oratory,  the 
power  and  importance  of  which  is  greater 
than  is  generally  thought ;  insomuch  that 
eloquence  takes  its  name  from  it. 

It  was  much  cultivated  by  Quintilian, 
and  before  him  by  Cicero,  and  before  him 
by  M.  Antonius  ;  but  before  his  time,  it  was 
too  much  neglected  by  the  Roman  orators, 
which  made  him  say,  he  had  seen  many 
men  famous  for  eloquence,  but  not  one  of 
them  that  understood  elocution. 

But  what  stress  was  laid  upon  it  by  the 
Greek  orators,  appears  from  that  celebrated 
saying  of  Demosthenes ;  who  being  asked, 
what  was  the  first  principal  thing  in 
oratory  ?  answered.  Pronunciation  ;  being 
asked  again  what  was  the  second  ?  replied. 
Pronunciation.  And  what  was  the  third  ? 
Pronunciation.  Denoting  that  in  his  judg- 
ment the  whole  art,  spirit,  and  power  of 
oratory  consisted  in  this. 

Cicero,  and  after  him  Quintilian,  divided 
oratory  into  five  parts:  1.  Invention;  by 
which  we  provide  ourselves  with  suitable 
and  sufficient  materials  for  a  discourse.  2. 
Disposition  ;  by  which  they  meant  the  divi- 
sion of  their  subject  into  parts  and  sentences, 
according  to  the  most  natural  order ;  and 


consequently  the  proper  distribution  and 
arrangement  of  their  ideas.  3.  Elocution; 
by  which  they  always  meant,  what  we  call, 
diction  ;  which  consists  in  suiting  our  words 
to  our  ideas,  and  the  style  to  the  subject. 
4.  Memory,  or  a  faculty  of  clearly  discern- 
ing and  retaining  our  ideas,  and  of  calling 
to  mind  the  properest  words  by  which  to 
express  them.  5.  Pronunciation  ;  or  the 
art  of  managing  the  voice  and  gesture  in 
speaking. 

So  that  by  pronunciation,  the  ancients 
understood  both  elocution  and  action  ;  and 
comprehended  in  it  the  right  management 
of  the  voice,  looks,  and  gesture.  To  the 
former  of  these  the  present  essay  is  chiefly 
confined  ;  viz.,  the  right  management  of 
the  voice  in  reading  or  speaking  ;  which  is 
indifferently  called  by  us,  elocution  and 
pronunciation. 

The  great  design  and  end  of  a  good  pro- 
nunciation is,  to  make  the  ideas  seem  to 
come  from  the  heart ;  and  then  they  will 
not  fail  to  excite  the  attention  and  affections 
of  them  that  hear  us  ;  from  which  the  great 
benefit  and  usefulness  of  this  too  much 
neglected  art  may  be  seen. 

The  design  of  this  essay  is  to  show, 

I.  What  a  bad  pronunciation  is,  and  how 
to  avoid  it. 

II.  What  a  good  pronunciation  is,  and 
how  to  attain  it. 

I.  What  a  bad  pronunciation  is,  and 

HOW   TO    AVOID    it. 

1 .    What  a  had  pronunciation  is. 

Now  the  several  faults  of  pronunciation 
are  these  following. 

1.  When  the  voice  is  too  loud.  This  is 
very  disagreeable  to  the  hearers,  and  very 
inconvenient  to  the  speaker.  It  will  be 
very  disagreeable  to  the  hearers,  if  they 
be  persons  of  good  taste,  who  will  always 
look  upon  it  to  be  the  effect  either  of  igno- 
rance or  affectation.  Some  will  impute  it 
to  your  ignorance,  and  suppose  that  you 
were  never  instructed  better  since  you  left 
the  reading-school ;  where  children  gener- 
ally get  a  habit  of  reading  in  a  high-pitched 
key,  or  a  uniform  elevated  voice,  without 
any  regard  to  emphasis,  cadence,  or  a 
graceful  elocution.  Others  will  impute  it 
to  affectation,  or  a  design  to  work  upon  their 
passions,  which  will  immediately  defeat  the 
design,  if  you  had  it.  For  if  you  would 
effectually  move  the  passions,  you  must  ; 
carefully  conceal  your  intention  so  to  do  ; 


ON  ELOCUTION. 


477 


for  as  soon  as  the  mind  perceives  you  have 
such  a  design  upon  it,  it  will  be  upon  its 
guard.  However,  none  but  the  most  low, 
weak,  and  mechanical  minds  will  be  affect- 
ed with  mere  dint  of  sound  and  noise.  And 
the  passions  so  raised,  leave  no  lasting  or 
valuable  effects  upon  the  mind,  and  answer 
no  good  purpose  or  end  ;  because  the  under- 
standing hath  nothing  to  do  with  such  im- 
pressions, and  the  memory  no  handle  by 
which  to  retain  or  recall  them.  Not  to 
say,  it  often  answers  a  bad  end,  affects  the 
mind  in  a  wrong  place,  and  gives  it  a  false 
bias.  However  this  may  be  thought  to 
become  the  stage  or  the  bar,  it  least  of  all 
befits  the  pulpit  ;  where  all  ought  to  be 
solemn,  serious,  rational,  and  grave  as  the 
subjects  there  treated  of. 

It  is  false  oratory  then  to  seek  to  persuade 
or  affect  by  mere  vehemence  of  voice.  A 
thing  that  hath  been  often  attempted  by  men 
of  mean  furniture,  low  genius,  or  bad  taste, 
among  the  ancients  as  well  as  the  moderns. 
A  practice  which  formerly  gave  the  judi- 
cious Quintilian  great  offence  ;  who  calls 
it  not  only  clamoring,  but  furious  bellowing; 
not  vehemence,  but  downright  violence. 

Besides,  an  overstrained  voice  is  very 
inconvenient  to  the  speaker,  as  well  as  dis- 
gustful to  judicious  hearers.  It  exhausts 
his  spirits  to  no  purpose  ;  and  takes  from 
him  the  proper  management  and  modulation 
of  his  voice  according  to  the  sense  of  his 
subject.  And,  what  is  worst  of  all,  it  natu- 
rally leads  him  into  a  tone. 

Every  man's  voice  indeed  should  fill  the 
place  where  he  speaks  ;  but  if  it  exceed  its 
natural  key,  it  will  be  neither  sweet,  nor 
soft,  nor  agreeable,  because  he  will  not  be 
able  to  give  every  word  its  proper  and  dis- 
tinguishing sound. 

2.  Another  fault  in  pronunciation  is  when 
the  voice  is  too  low. 

This  is  not  so  inconvenient  to  the  speak- 
er, but  is  as  disagreeable  to  the  hearer  as 
the  other  extreme.  And,  indeed,  to  the 
generality  of  hearers,  a  too  low  voice  is 
much  more  displeasing  than  a  too  loud  one  ; 
especially  to  those  who  are  troubled  with 
an  impediment  in  hearing,  and  those  who 
are  best  pleased  with  a  lively  and  pathetic 
address,  as  most  are.  It  is  always  offensive 
to  an  audience  to  observe  any  thing  in  the 
reader  or  speaker  that  looks  like  indolence 
or  inattention.  The  hearer  will  never  be 
affected  whilst  he  sees  the  speaker  in- 
different. 


The  art  of  governing  the  voice  consists 
a  good  deal  in  dexterously  avoiding  these 
two  extremes  ;  at  least,  this  ought  to  be 
first  minded.  And,  for  a  general  rule  to 
direct  you  herein,  I  know  of  none  better 
than  this,  viz.  carefully  to  preserve  the  key, 
that  is,  the  command  of  your  voice  ;  and 
at  the  same  time,  to  adapt  the  elevation  and 
strength  of  it  to  the  condition  and  number  of 
the  persons  you  speak  to,  and  the  nature  of 
the  place  you  speak  in.  It  would  be  alto- 
gether as  ridiculous  in  a  general,  who  is 
haranguing  an  army,  to  speak  in  a  low 
and  languid  voice,  as  in  a  person  who  reads 
a  chapter  in  a  family  to  speak  in  a  loud 
and  eager  one. 

3.  Another  fault  in  pronunciation  is  a 
thick,  hasty,  cluttering  voice. 

When  a  person  mumbles,  or,  as  we  say, 
clipsorswallows  hiswords,that  is,  leavesout 
some  syllables  in  the  long  words,  and  never 
pronounces  some  of  the  short  ones  at  all  ; 
but  hurries  on  without  any  care  to  be  heard 
distinctly,  or  to  give  his  words  their  full 
sound,  or  his  hearers  the  full  sense  of  them. 
This  is  often  owing  to  a  defect  in  the  organs 
of  speech,  or  a  too  great  flutter  of  the  ani- 
mal spirits  ;  but  oftener  to  a  bad  habit  un- 
corrected. 

Demosthenes,  the  greatest  orator  Greece 
ever  produced,  had,  it  is  said,  nevertheless, 
three  natural  impediments  in  pronunciation ; 
all  which  he  conquered  by  invincible  labor 
and  perseverance.  One  was  a  weakness 
of  voice  ;  which  he  cured  by  frequently 
declaiming  on  the  sea-shore,  amidst  the 
noise  of  the  waves.  Another  was  a  short- 
ness of  breath,  which  he  mended  by  repeat- 
ing his  orations  as  he  walked  up  a  hill. 
And  the  other  was  the  fault  I  am  speaking 
of,  a  thick  mumbling  way  of  speaking, 
which  he  broke  himself  of  by  declaiming 
with  pebbles  in  his  mouth. 

4.  Another  fault  in  pronunciation  is  when 
persons  speak  too  quick. 

Than  which  there  is  scarce  any  fault 
more  common,  especially  among  young 
persons,  who  imagine  they  can  read  very- 
well,  and  are  not  afraid  of  being  stopped 
in  their  career  by  the  unexpected  interven- 
tion  of  any  hard  word.  And  scarce  any 
bad  habit  of  the  voice  is  conquered  with 
more  difficulty,  though  one  would  imagine 
nothing  is  more  easy. 

This  manner  of  reading  may  do  well 
enough  when  we  are  examining  leases, 
perusing  indentures,  or  reciting  acts  of  par- 


478 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


liament,  where  there  is  always  a  great  su- 
perfluity of  words ;  or  in  reading  a  news- 
paper, where  there  is  but  little  matter  that 
deserves  our  attention  ;  but  is  very  impro- 
per in  reading  books  of  devotion  and  in- 
struction, and  especially  the  sacred  scrip- 
tures, where  the  solemnity  of  the  subject, 
or  the  weight  of  the  sense,  demands  a  par- 
ticular regard.  But  it  is  most  of  all  inex- 
cusable to  read  forms  of  prayer  in  this  man- 
ner as  acts  of  devotion. 

The  great  disadvantage  which  attends 
this  manner  of  pronunciation  is,  that  the 
hearer  loses  the  benefit  of  more  than  half 
the  good  things  he  hears,  and  would  fain 
remember,  but  cannot.  And  a  speaker 
should  always  have  a  regard  to  the  memo- 
ry as  well  as  the  understanding  of  his  hear- 
ers. 

5.  It  is  also  a  fault  to  speak  too  slow. 
Some  are  apt  to  read  in  a  heavy,  droning, 

sleepy  way ;  and,  through  mere  careless- 
ness, make  pauses  at  improper  places. 
This  is  very  disagreeable.  But  to  hem, 
sneeze,  yawn,  or  cough,  between  the  peri- 
ods, is  more  so. 

A  too  slow  elocution  is  most  faulty  in 
reading  trifles  that  do  not  require  attention. 
It  then  becomes  tedious.  A  person  that  is 
addicted  to  this  slow  way  of  speaking, 
should  always  take  care  to  reward  his  hear- 
ers' patience  with  important  sentiments, 
and  compensate  the  want  of  words  by  a 
weight  of  thought,  and  give  his  discourse 
its  proper  quantity  of  solid  sense,  that,  as 
we  say,  what  it  wants  in  length  it  may 
make  out  in  breadth. 

But  a  too  slow  elocution  is  a  fault  very 
rarely  to  be  found,  unless  in  aged  people, 
and  those  who  naturally  speak  so  in  com- 
mon conversation.  And  in  these,  if  the  pro- 
nunciation be  in  all  other  respects  just,  de- 
cent, and  proper,  and  especially  if  the  sub- 
ject be  weighty  or  intricate,  it  is  very  ex- 
cusable. 

6.  An  irregular  or  uneven  voice  is  a 
great  fault  in  reading. 

That  is,  when  the  voice  rises  and  falls 
by  fits  and  starts,  or  when  it  is  elevated  or 
depressed  unnaturally  or  unseasonably, 
without  regard  to  sense  or  stops  ;  or  Eilways 
beginning  a  sentence  with  a  high  voice,  and 
concluding  it  with  a  low  one,  or  vice  versa  ; 
or  always  beginning  and  concluding  it  with 
the  same  key.     Opposite  to  this  is, 

7.  A  flat,  dull,  uniform  tone  of  voice, 
without  emphasis  or   cadence,  or  any  re- 


gard to  the  sense  or  subject  of  what  is 
read. 

This  is  a  habit  which  children,  who  have 
been  used  to  read  their  lessons  by  way  of 
task,  are  very  apt  to  fall  into,  and  retain 
as  they  grow  up :  such  a  monotony  as  at- 
torneys' clerks  read  in  when  they  examine 
an  engrossed  deed.  This  is  a  great  infe- 
licity when  it  becomes  habitual ;  because 
it  deprives  the  hearer  of  the  greatest  part 
of  the  benefit  or  advantage  he  might  re- 
ceive by  a  close  attention  to  the  most  weighty 
and  interesting  parts  of  the  subject,  which 
should  always  be  distinguished  or  pointed 
out  by  the  pronunciation.  For  a  just  pro- 
nunciation is  a  good  commentary ;  and 
therefore  no  person  ought  to  read  a  chap- 
ter  or  a  psalm  in  public,  before  he  hath 
carefully  read  it  over  to  himself  once  or 
twice  in  private.     But, 

Lastly.  The  greatest  and  most  common 
fault  of  all,  is  reading  with  a  tone. 

No  habit  is  more  easily  to  be  contracted 
than  this,  or  more  hard  to  be  conquered. 
This  unnatural  tone  in  reading  and  speak- 
ing is  very  various  ;  but  whatever  it  be,  it 
is  always  disgustful  to  persons  of  delicacy 
and  judgment. 

Some  have  a  womanish  squeaking  tone  ; 
which  persons  whose  voices  are  shrill,  and 
weak,  and  overstrained,  are  very  apt  to  fall 
into. 

Some  have  a  singing  or  canting  tone, 
which  the  speakers  among  the  quakers  gen- 
erally much  affect,  and  by  which  their  hear- 
ers are  often  much  affected. 

Others  affect  a  high,  swelling,  theatrical 
tone  :  who,  being  ambitious  of  the  fame  of 
fine  orators,  lay  too  much  emphasis  on  ev- 
ery sentence,  and  thereby  transgress  the 
rules  of  true  oratory. 

Others  affect  an  awful  and  striking  tone, 
attended  with  solemn  grimace,  as  if  they 
would  move  you  with  every  word,  whether 
the  weight  of  the  subject  bear  them  out  or  not. 
This  is  what  persons  of  a  gloomy  or  melan- 
choly cast  of  mind  are  most  apt  to  give  into. 

Some  have  a  set,  uniform  tone  of  voice ; 
which  I  have  already  taken  notice  of. 

Others  an  odd,  whimsical,  whining  tone, 
peculiar  to  themselves,  and  not  to  be  de- 
scribed ;  only  that  it  is  laying  the  emphasis 
on  words  which  do  not  require  or  deserve  it. 

It  must  be  owned,  there  are  some  kinds 
of  tone,  which,  though  unnatural,  yet,  as 
managed  by  the  speakers,  are  not  very  dis- 
agreeable ;  and  the  mind  must  be  much  on 


ON  ELOCUTION. 


479 


its  guard  that  can  remain  unmoved  there- 
by. 

When  I  have  been  affected  with  hearing 
some  preachers  deliver  common  or  obscure 
sentiments  in  such  a  striking  tone,  I  have 
endeavored  carefully  to  examine  into  the 
true  reason  of  that  emotion,  or  what  it  was 
that  excited  that  affection  in  my  mind  ;  and 
have  found  that  it  could  not  arise  from  the 
mere  tone  of  the  speaker,  which  of  itself 
was  unnatural  and  disagreeable,  nor  from 
the  weight  of  the  subject,  which  was  no 
more  than  common,  but  from  the  earnest- 
ness, life,  and  solemnity,  with  which  he 
spake,  and  his  appearing  himself  to  be 
much  affected  with  what  he  delivered ; 
which  two  things  will  never  fail  to  move 
an  audience.  And  why  they  may  not  be 
as  well  observed  and  practised  without  a 
tone  as  with  one,  I  cannot  conceive.  And 
without  these,  I  verily  believe,  a  tone  itself 
would  have  no  power  to  move ;  and  that  it 
hath  no  other  subserviency  to  raise  the  pas- 
sions than  as  it  solemnizes  the  subject,  and 
seems  to  show  the  speaker's  heart  engaged. 
Pity  that  those  two  ends  should  not  be  answer- 
ed by  a  better  means  !  and  that  a  bad  habit 
in  the  speaker,  indulging  a  false  taste  in  the 
hearers,  should  secure  one  great  end  of 
oratory  by  that  which  is  the  greatest  abuse 
of  it! 

These  are  the  most  common  faults  of  a 
bad  pronunciation.     Our  next  inquiry  is, 

II.  Hoio  to  avoid  ihem. 

To  this  end  the  few  following  rules  may 
be  of  service. 

(1.)  If  you  would  not  read  in  too  loud 
or  too  low  a  voice,  consider  whether  your 
voice  be  naturally  too  low  or  loud  ;  and 
correct  it  accordingly  in  your  ordinary 
conversation ;  by  which  means  you  will  be 
better  able  to  correct  it  in  reading.  If  it 
be  too  low,  converse  with  those  that  are 
deaf;  if  too  loud,  with  those  whose  voices 
are  low.  Begin  your  periods  with  an  even 
moderate  voice,  that  you  may  have  the 
command  of  it,  to  raise  or  fall  it  as  the  sub- 
ject requires. 

(2.)  To  cure  a  thick,  confused,  clutter- 
ing voice,  accustom  yourself,  both  in  con- 
versation and  reading,  to  pronounce  every 
word  distinct  and  clear.  Observe  with 
what  deliberation  some  converse  and  read, 
and  how  full  a  sound  they  give  to  every 
word  ;  and  imitate  them.  Do  not  affect  to 
contract  your  words,  or  run  two  into  one. 
This  may  do  very  well  in  conversation,  or 


in  reading  familiar  dialogues,  but  is  not  so 
decent  in  grave  and  solemn  subjects  ;  espe- 
cially in  reading  the  sacred  scriptures. 

It  appears  from  Demosthenes'  case,  that 
this  fault  of  pronunciation  cannot  be  cured 
without  much  difficulty,  nor  will  you  find 
his  remedy  effectual  without  pains  and  per- 
severance. 

(3.)  To  break  a  habit  of  reading  too  fast, 
attend  diligently  to  the  sense,  weight,  and 
propriety  of  every  sentence  you  read,  and 
of  every  emphatical  word  in  it.  This  will 
not  only  be  an  advantage  to  yourself,  but  a 
double  one  to  your  hearers;  for  it  will  at 
once  give  them  time  to  do  the  same,  and 
excite  their  attention  when  they  see  yours 
is  fixed.  A  solemn  pause  after  a  weighty 
thought  is  very  beautiful  and  striking.  A 
well-timed  stop  gives  as  much  grace  to 
speech  as  it  does  to  music.  Imagine  that 
you  are  reading  to  persons  of  slow  and  un- 
ready conceptions;  and  measure  not  your 
hearer's  apprehension  by  your  own.  If 
you  do,  you  may  possibly  outrun  it.  And 
as  in  reading  you  are  not  at  liberty  to  re- 
peat your  words  and  sentences,  that  should 
engage  you  to  be  very  deliberate  in  pro- 
nouncing them,  that  their  sense  may  not  be 
lost.  The  ease  and  advantage  that  will 
arise  both  to  the  reader  and  hearer,  by  a 
free,  full,  and  deliberate  pronunciation,  is 
hardly  to  be  imagined. 

I  need  lay  down  no  rules  to  avoid  a  too 
slow  pronunciation  ;  that  being  a  fault  which 
few  are  guilty  of 

(4.)  To  cure  an  uneven,  desultory  voice, 
take  care  that  you  do  not  begin  your  peri- 
ods either  in  too  high  or  too  low  a  key  ;  for 
that  will  necessarily  lead  you  to  an  unnat- 
ural and  improper  variation  of  it.  Have 
a  careful  regard  to  the  nature  and  quantity 
of  your  points,  and  the  length  of  your  pe- 
riods ;  and  keep  your  mind  intent  on  the 
sense,  subject,  and  spirit  of  your  author. 

The  same  directions  are  necessary  to 
avoid  a  monotony  in  pronunciation,  or  a 
dull,  set,  uniform  tone  of  voice.  For  if  your 
mind  be  but  attentive  to  the  sense  of  your 
subject,  you  will  naturally  manage  and 
modulate  your  voice  according  to  the  nature 
and  importance  of  it. 

Lastly,  to  avoid  all  kinds  of  unnatural 
and  disagreeable  tones,  the  only  rule  is  to 
endeavor  to  speak  with  the  same  ease  and 
freedom  as  you  would  do  on  the  same  sub- 
ject in  private  conversation.  You  hear 
nobody  converse  in  a  tone,  unless  they  have 


480 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


the  brogue  of  some  other  country,  or  have 
got  into  a  habit  of  altering  the  natural  key 
of  their  voice  when  they  are  talking  of  some 
serious  subject  in  religion.  But  I  can  see 
no  reason  in  the  world,  that  when  in  com- 
mon conversation  we  speak  in  a  natural 
voice,  with  proper  accent  and  emphasis,  yet 
as  soon  as  we  begin  to  read,  or  talk  of  reli- 
gion, or  speak  in  public,  we  should  imme- 
diately assume  a  stiff,  awkward,  unnatural 
tone.  If  we  are  indeed  deeply  affected  with 
the  subject  we  read  or  talk  of,  the  voice 
will  naturally  vary  according  to  the  passion 
excited  ;  but  if  we  vary  it  unnaturally, 
only  to  seem  affected,  or  with  a  design  to 
affect  others,  it  then  becomes  a  tone  and  is 
offensive. 

In  reading,  then,  attend  to  your  subject, 
and  deliver  it  just  in  such  a  manner  as  you 
would  do  if  you  were  talking  of  it.  This 
is  the  great,  general,  and  most  important 
rule  of  all,  which,  if  carefully  observed, 
will  correct  not  only  this,  but  almost  all  the 
faults  of  a  bad  pronunciation  ;  and  give  an 
easy,  decent,  graceful  delivery,  agree- 
able to  all  the  rules  of  a  right  elocution. 
For  however  apt  we  are  to  transgress  them 
in  reading,  we  follow  them  naturally  and 
easily  enough  in  conversation.  And  chil- 
dren will  tell  a  story  with  all  the  natural 
graces  and  beauties  of  pronunciation,  how- 
ever awkwardly  they  may  read  the  same 
out  of  a  book. 

And  therefore  to  attain  a  just  and  proper 
pronunciation  in  reading,  it  will  be  advis- 
able to  begin  with  those  books  that  are 
written  in  a  familiar  style,  that  comes 
nearest  to  that  of  common  conversation  ; 
such  as  the  Pilgrim's  Progress,  or  the 
Family  Instructor. 

II.  What  a  good  pronunciation  is,  and 

HOW  TO  ATTAIN  IT. 

1 .    What  a  good  pronunciation  is. 

A  good  pronunciation  in  reading,  is  the 
art  of  managing  and  governing  the  voice, 
so  as  to  express  the  full  sense  and  spirit  of 
your  author,  in  that  just,  decent,  and  grace- 
ful manner,  which  will  not  only  instruct 
but  affect  the  hearers ;  and  will  not  only 
raise  in  them  the  same  ideas  he  intended  to 
convey,  but  the  same  passions  he  really 
felt.  This  is  the  great  end  of  reading  to 
others,  and  this  end  can  only  be  attained 
by  a  proper  and  just  pronunciation.    , 

And  hence  we  may  learn  wherein  a 
good  pronunciation  in  speaking  consists; 
which  is  nothing:  but  a  natural,  easy,  and 


graceful  variation  of  the  voice,  suitable  to 
the  nature  and  importance  of  the  senti- 
ments we  deliver. 

A  good  pronunciation  in  both  these  re- 
spects is  more  easily  attained  by  some  than 
others  ;  as  some  can  more  readily  enter 
into  the  sense  and  sentiments  of  an  author, 
and  more  easily  deliver  their  own,  than 
others  can  ;  and  at  the  same  time  have  a 
more  happy  facility  of  expressing  all  the 
proper  variations  and  modulations  of  the 
voice  than  others  have.  Thus  persons  of 
a  quick  apprehension,  and  a  brisk  flow  of  1 
animal  spirits,  setting  aside  all  impedi- 
ments of  the  organs,  have  generally  a  more 
lively,  just,  and  natural  elocution  than  per- 
sons of  a  slow  perception  and  a  phlegmatic 
cast.  However,  it  may  in  a  good  degree 
be  attained  by  every  one  that  will  care- 
fully attend  to  and  practise  those  rules  that 
are  proper  to  acquire  it.  Which  leads  me 
therefore, 

2.  To  inquire  how  a  good  pronunciation  is 
to  he  attained. 

And  to  this  end  the  observation  of  the 
following  rules  is  necessary. 

(1.)  Have  a  particular  regard  to  your 
pauses,  emphasis,  and  cadence. 

(i.)  To  your  pauses.  And  with  respect 
to  this,  you  will  in  a  good  measure  in  read- 
ing be  directed  by  the  points,  but  not  per- 
fectly ;  for  there  are  but  few  books  that  are 
exactly  pointed. 

The  common  stops  or  points  are  these  : — 
a  comma  (,),  semicolon  (;),  colon  (:), 
period  (.),  interrogation  (?),  and  admira- 
tion (!). 

But  besides  these,  there  are  four  more 
notes  or  distinctions  of  pause  :  a  parenthesis 
(  )  ;  which  requires  the  pause  of  a  comma 
at  least,  and  sometimes  a  semicolon  after 
it.  2.  A  double  period,  or  blank  line 
(  — I —  )  ;  which  denotes  the  pause  of  two 
periods,  or  half  a  paragraph.  3.  A  para- 
graph or  break  ;  when  the  line  is  broke  or 
left  imperfect,  and  the  next  begins  under 
the  second  or  third  letter  of  the  preceding 
line  ;  and  denotes  the  pause  of  two  double 
periods.  4.  A  double  paragraph ;  that  is, 
when  the  next  line  not  only  begins  shorter 
than  the  preceding,  but  leaves  the  space 
of  a  whole  line  vacant  between  them ; 
which  shows  that  the  voice  is  to  rest  during 
the  time  of  two  paragraphs. 

These  points  serve  two  purposes.  1.  To 
distinguish  the  sense  of  the  author.  2.  To 
direct  the  pronunciation  of  the  reader. 


ON  ELOCUTION. 


481 


You  are  not  to  fetch  your  breath,  if  it 
can  be  avoided,  till  you  come  to  the  period 
or  full  stop;  but  a  discernible  pause  is  to  be 
made  at  every  one,  according  to  its  proper 
quantity  or  duration.  A  comma  stops  t^e 
voice  while  we  may  privately  tell  one,  a 
semicolon  two ;  a  colon  three  ;  and  a 
period  four. 

Where  the  periods  are  very  long,  you 
may  take  breath  at  a  colon  or  semicolon  ; 
and  sometimes  at  a  comma,  but  never 
where  there  is  no  stop  at  all.  And  that 
you  may  not  be  under  a  necessity  to  take 
fresh  breath  before  you  come  to  a  proper 
pause,  it  will  be  proper  to  look  forward  to 
the  close  of  the  sentence,  and  measure  the 
length  of  it  with  your  eye  before  you  begin 
it;  that  if  it  be  long,  you  may  take  in  a 
sufficient  supply  of  breath  to  carry  you  to 
the  end  of  it. 

To  break  a  habit  of  taking  breath  too 
often  in  reading,  accustom  yourself  to  read 
long  periods,  such,  for  instance,  as  the  six- 
teen first  lines  in  Milton's  Paradise  lost. 

And  after  some  weighty  and  important 
sentiment,  it  will  be  proper  to  make  a 
longer  pause  than  ordinary  ;  and  especially 
towards  the  close  or  application  of  a  dis- 
course or  sermon,  where  the  subject  usually 
grows  more  serious  and  affecting,  these 
long  pauses  are  very  proper ;  as  they  at 
once  compose  and  affect  the  mind,  and  give 
it  time  to  think.  It  will  also  be  very  helpful 
to  the  speaker's  voice  ;  and  give  his  pro- 
nunciation the  advantage  of  variety,  which 
is  always  pleasing  to  the  hearers.  And 
therefore  in  printing  the  most  affecting 
parts  of  a  discourse,  there  should  be  a  fre- 
quent use  of  the  long  pauses,  viz.  the  pe- 
riods, blank  lines,  and  paragraphs. 

But,  after  all,  there  is  so  much  license 
admitted,  and  so  much  irregularity  intro- 
duced into  the  modern  method  of  punctua- 
tion, that  it  is  become  a  very  imperfect 
rule  to  direct  a  just  pronunciation.  The 
pauses,  therefore,  as  well  as  the  variations 
of  the  voice,  must  be  chiefly  regulated  by 
a  careful  attention  to  the  sense  and  impor- 
tance of  the  subject. 

(ii.)  The  next  thing  to  be  regarded  in 
reading  is  the  emphasis ;  and  to  see  that  it 
be  always  laid  on  the  emphalical  word. 

When  we  distinguish  any  particular  syl- 
lable in  a  word  with  a  strong  voice,  it  is 
called  accent ;  when  we  thus  distinguish 
any  particular  word  in  a  sentence,  it  is 
called  emphasis  ;  and  the  word  so  distin- 
61 


guished,  the  emphatical  word.  And  the 
emphatical  words  in  a  sentence  are  those 
which  carry  a  weight  or  importance  in 
themselves,  or  those  on  which  the  sense  of 
the  rest  depends  ;  and  these  must  be  always 
distinguished  by  a  fuller  and  stronger  sound 
of  voice,  wherever  they  are  found,  whether 
in  the  beginning,  middle,  or  end  of  a  sen- 
tence. Take  for  instance  those  words  of 
the  satirist : — 

"  Rem,  facias  r^m, 
Recte,  si  possis,  si  non,  quocilnque  modo  r^m." — 

Horace. 
"  Getpldce  and  wedlth,  if  possible,  with  grdce, 
If  not,  by  d,ny  means,  get  wedlth  and  place." 

Pope. 

In  these  lines  the  emphatical  words  are 
accented  ;  and  which  they  are,  the  sense 
will  always  discover. 

Here  it  may  not  be  amiss  briefly  to  ob- 
serve two  or  three  things. 

1.  That  some  sentences  are  so  full  and 
comprehensive,  that  almost  every  word  is 
emphatical  ;  for  instance,  that  pathetic 
expostulation  in  the  prophecy  of  Ezekiel, 
Why  will  ye  die  ?  In  this  short  sentence, 
evei-y  word  is  emphatical,  and  on  whichever 
word  you  lay  the  emphasis,  whether  the 
second,  third,  or  fourth,  it  strikes  out  a  dif- 
ferent sense,  and  opens  a  new  subject  of 
moving  expostulation. 

2.  Some  sentences  are  equivocal,  as  well 
as  some  words ;  that  is,  contain  in  them 
more  senses  than  one  ;  and  which  is  the 
sense  intended,  can  only  be  known  by  ob- 
serving on  what  word  the  emphasis  is  laid. 
For  instance,  "  Shall  you  ride  to  town  to- 
day ?"  This  question  is  capable  of  being 
taken  in  four  different  senses,  according  to 
the  different  words  on  which  you  lay  the 
emphasis.  If  it  be  laid  on  the  word  you, 
the  answer  may  be  "  No,  but  I  intend  to 
send  my  servant  in  my  stead."  If  the  em- 
phasis be  laid  on  the  word  ride,  the  proper 
answer  might  be,  "  No,  I  intend  to  walk 
it."  If  you  place  the  emphasis  on  the 
word  town,  it  is  a  different  question  ;  and' 
the  answer  may  be,  "  No,  for  I  design  to- 
ride  into  the  country."  And  if  the  em- 
phasis be  laid  upon  the  words  to-day,  the 
sense  is  still  something  different  from  a\V 
these  ;  and  the  proper  answer  may  be, 
"  No,  but  I  shall  to-morrow."  Of  such> 
importance  oftentimes  is  a  right  emphasis, 
in  order  to  determine  the  proper  sense  of 
what  we  read  or  speak.  But  I  would  ob- 
serve, 


482 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


3.  The  voice  must  express,  as  near  as 
may  be,  the  very  sense  or  idea  designed  to 
be  conveyed  by  the  emphatical  word  ;  by 
a  strong,  rough,  and  violent,  or  a  soft, 
snnooth,  and  tender  sound.  Thus  the  dif- 
ferent passions  of  the  mind  are  to  be  ex- 
pressed by  a  different  sound  or  tone  of 
voice.  Love,  by  a  soft,  smooth,  languish- 
ing voice  ;  anger,  by  a  strong,  vehement, 
and  elevated  voice  ;  joy,  by  a  quick,  sweet, 
and  clear  voice  ;  sorrow,  by  a  low,  flexible, 
interrupted  voice  ;  fear,  by  a  dejected, 
tremulous,  hesitating  voice ;  courage  hath 
a  full,  bold,  and  loud  voice  ;  and  perplexi- 
ty, a  grave,  steady,  and  earnest  one.  Brief- 
ly, in  exordiums  the  voice  should  be  low  ; 
in  narrations,  distinct;  in  reasoning,  slow  ; 
in  persuasions,  strong  ;  it  should  thunder  in 
anger,  soften  in  sorrow,  tremble  in  fear, 
and  melt  in  love. 

4.  The  variation  of  the  emphasis  must 
not  only  distinguish  the  various  passions 
described,  but  the  several  forms  and  figures 
of  speech  in  which  they  are  expressed, 
e.  g.  In  a  prosopopoeia,  we  must  change  the 
voice  as  the  person  introduced  would.  In 
an  antithesis,  one  contrary  must  be  pro- 
nounced louder  than  the  other.  In  a  cli- 
max, the  voice  should  always  rise  with  it. 
In  dialogues,  it  should  alter  with  the  parts. 
In  repetitions,  it  should  be  loudest  in  the 
second  place.  Words  of  quality  and  dis- 
tinction, or  of  praise  or  dispraise,  must  be 
pronounced  with  a  strong  emphasis. 

Hence  then  it  follows.  Lastly,  That  no 
emphasis  at  all  is  better  than  a  wrong  or 
misplaced  one.  For  that  only  perplexes, 
this  always  misleads  the  mind  of  the  hearer. 

(iii.)  The  next  thing  to  be  observed  is 
cadence.  This  is  directly  opposite  to  em- 
phasis. Emphasis  is  raising  the  voice,  ca- 
dence is  falling  it ;  and  when  rightly  man- 
aged is  very  musical. 

But  besides  a  cadence  of  voice,  there  is 
-such  a  thing  as  cadence  of  style.  And 
that  is,  when  the  sense  being  almost  ex- 
pressed and  perfectly  discerned  by  the  read- 
er, the  remaining  words,  which  are  only 
necessary  to  complete  the  period,  gently 
fall  of  themselves  without  any  emphatical 
word  among  them.  And  if  your  author's 
language  be  pure  and  elegant,  his  cadence 
of  style  will  naturally  direct  your  cadence 
of  voice.  Cadence  generally  takes  place 
at  the  end  of  a  sentence  ;  unless  it  closes 
with  an  emphatical  word.  Every  paren- 
thesis is  to  be  pronounced  in  cadence  ;  that 


is,  with  a  low  voice,  and  quicker  than  or- 
dinary ;  that  it  may  not  take  off  the  attention 
too  much  from  the  sense  of  the  period  it  in- 
terrupts. But  all  apostrophes  and  prosopo- 
poeias are  to  be  pronounced  in  emphasis. 

So  much  for  pauses,  emphasis,  and  ca- 
dence ;  a  careful  regard  to  all  which  is  the 
first  rule  for  attaining  a  right  pronuncia- 
tion. 

(2.)  If  you  would  acquire  a  just  pronun- 
ciation in  reading,  you  must  not  only  take 
in  the  full  sense,  but  enter  into  the  spirit  of 
your  author  :  for  you  can  never  convey  the 
force  and  fulnessof  his  ideas  to  another  till 
you  feel  them  yourself.  No  man  can  read 
an  author  he  does  not  perfectly  understand 
and  taste. 

"  The  great  rule  which  the  masters  of 
rhetoric  so  much  press,  can  never  be  enough 
remembered  ;  that  to  make  a  man  speak 
well  and  pronounce  with  a  right  emphasis, 
he  ought  thoroughly  to  understand  all  that 
he  says,  be  fully  persuaded  of  it,  and  bring 
himself  to  have  those  afTections  which  he 
desires  to  infuse  into  others.  He  that  is 
inwardly  persuaded  of  the  truth  of  what 
he  says,  and  that  hath  a  concern  about  it 
in  his  mind,  will  pronounce  with  a  natural 
vehemence  that  is  far  more  lovely  than  all 
the  strains  that  art  can  lead  him  to.  An 
orator  must  endeavor  to  feel  what  he  says, 
and  then  he  will  speak  so  as  to  make  others 
feel  it."  This  is  a  very  general  and  im- 
portant rule,  and,  as  Bishop  Burnet  says, 
can  never  enough  be  remembered  ;  and 
hence  it  is  that  so  few  are  able  to  read  Mil- 
ton or  Young. 

The  same  rules  are  to  be  observed  in 
reading  poetry  and  prose:  neither  the  rhyme 
nor  the  numbers  should  take  off  your  atten- 
tion from  the  sense  and  spirit  of  your  au- 
thor. It  is  this  only  that  must  direct  your 
pronunciation  in  poetry  as  well  as  prose. 
When  you  read  verse,  you  must  not  at  all 
favor  the  measure  or  rhyme  ;  that  often  ob- 
scures the  sense  and  spoils  the  pronuncia- 
tion :  for  the  great  end  of  pronunciation  is 
to  elucidate  and  heighten  the  sense  ;  tiiat  is, 
to  represent  it  not  only  in  a  clear  but  a 
strong  light.  Whatever  then  obstructs  this 
is  carefully  to  be  avoided,  both  in  verse 
and  prose.  Nay,  this  ought  to  be  more 
carefully  observed  in  reading  verse  than 
prose ;  because  the  author,  by  a  constant 
attention  to  his  measures  and  rhyme,  and 
the  exaltation  of  his  language,  is  often  very 
apt  to  obscure  his  sense ;  which  therefore 


ON  ELOCUTION. 


483 


requires  the  more  care  in  the  reader  to  dis- 
cover and  distinguish  it  by  the  pronuncia- 
tion. And  if,  when  you  read  verse  with 
proper  pause,  emphasis,  and  cadence,  and 
a  pronunciation  varied  and  governed  by  the 
sense,  it  be  not  harmonious  and  beautiful, 
the  fault  is  not  in  the  reader  but  the  author. 
And  if  the  verse  be  good,  to  read  it  thus 
will  improve  its  harmony  ;  because  it  will 
take  off  that  uniformity  of  sound  and  accent 
which  tires  the  ear,  and  makes  the  numbers 
heavy  and  disagreeable. 

(3.)  Another  important  rule  to  be  ob- 
served in  elocution  is,  study  nature.  By 
this  I  mean, 

1.  Your  own  natural  dispositions  and  af- 
fections. And  those  subjects  that  are  most 
suitable  to  them,  you  will  easily  pronounce 
with  a  beautiful  propriety  ;  and  to  heighten 
the  pronunciation,  the  natural  warmth  of 
the  mind  should  be  permitted  to  have  its 
course  under  a  proper  rein  and  regulation. 

2.  Study  the  natural  dispositions  and 
affections  of  others.  For  some  are  much 
more  easily  impressed  and  moved  one  way, 
and  some  another  ;  and  an  orator  should 
be  acquainted  with  all  the  avenues  to  the 
heart. 

3.  Study  the  most  easy  and  natural  way 
of  expressing  yourself,  both  as  to  the  tone 
of  voice  and  the  mode  of  speech.  And 
this  is  best  learned  by  observations  on  com- 
mon conversation  ;  where  all  is  free,  natu- 
ral, and  easy ;  where  we  are  only  intent 
on  making  ourselves  understood,  and  con- 
veying our  ideas  in  a  strong,  plain,  and 
lively  manner,  by  the  most  natural  lan- 
guage, pronunciation,  and  action.  And  the 
nearer  our  pronunciation  in  public  comes 
to  the  freedom  and  ease  of  that  we  use  in 
common  discourse,  provided  we  keep  up 
the  dignity  of  the  subject,  and  preserve  a 
propriety  of  expression,  the  more  just,  and 
natural,  and  agreeable,  it  will  generally 
be. 

Above  all  things,  then,  study  nature  ; 
avoid  affectation ;  never  use  art,  if  you 
have  not  the  art  to  conceal  it ;  for  whatever 
does  not  appear  natural,  can  never  be  agree- 
able, much  less  persuasive. 

(4.)  Endeavor  to  keep  your  mind  col- 
lected and  composed.  Guard  against  that 
flutter  and  timidity  of  spirit,  which  is  the 
common  infelicity  of  young,  and  especially 
bashful  persons,  when  they  first  begin  to 
speak  or  read  in  public.  This  is  a^great 
hinderance  both  to  their  pronunciation  and 


invention  ;  and  at  once  gives  both  them- 
selves and  their  hearers  an  unnecessary 
pain.  It  will  by  constant  opposition  wear 
off.  And  the  best  way  to  give  the  mind  a 
proper  degree  of  assurance  and  self-com- 
mand at  such  a  time,  is, 

1.  To  be  entire  master  of  your  subject, 
and  a  consciousness  that  you  deliver  to 
your  audience  nothing  but  what  is  well 
worth  their  hearing,  will  give  you  a  great 
degree  of  courage. 

2.  Endeavor  to  be  wholly  engaged  in 
your  subject ;  and  when  the  mind  is  intent 
upon  and  warmed  with  it,  it  will  forget  that 
awful  deference  it  before  paid  to  the  audi- 
ence, which  was  so  apt  to  disconcert  it. 

3.  If  the  sight  of  your  hearers,  or  any 
of  them  discompose  you,  keep  your  eyes 
from  them. 

(5.)  Be  sure  to  keep  up  a  life,  spirit, 
and  energy  in  the  expression,  and  let  the 
voice  naturally  vary  according  to  the  va- 
riation of  the  style  and  subject.  What- 
ever be  the  subject,  it  will  never  be  pleas- 
ing if  the  style  be  low  and  flat;  nor  will 
the  beauty  of  the  style  be  discovered,  if  the 
pronunciation  be  so.  Cicero  observes, 
there  must  be  a  glow  in  our  style  if  we 
would  warm  our  hearers.  And  who  does 
not  observe  how  ridiculous  it  is  to  pronounce 
the  ardens  verhum  in  a  cold  lifeless  tone  ? 
And  the  transition  of  the  voice  (as  before 
observed)  must  ahvays  correspond  with 
that  of  the  subject,  and  the  passions  it  was 
intended  to  excite. 

(6.)  In  order  to  attain  a  just  and  grace- 
ful  pronunciation,  you  should  accustom 
yourselves  frequently  to  those  who  excel 
in  it,  whether  at  the  bar  or  in  the  pul- 
pit ;  where  you  will  see  all  the  foremen- 
tioned  rules  exemplified,  and  be  able 
to  account  for  all  those  graces  and  beau- 
ties of  pronunciation  which  always  pleas- 
ed you,  but  you  did  not  know  why. 

And  indeed,  the  art  of  pronunciation, 
like  all  others,  is  better  learned  by  imitation 
than  rule;  but  to  be  first  acquainted  with 
the  rules  of  it,  will  make  the  imitation  more 
easy.  And  beyond  all  that  hath  been  said, 
or  can  be  described,  you  will  observe  a 
certain  agreeableness  of  manner  in  some 
preachers  that  is  natural  to  them,  not  to  be 
reduced  to  any  rule,  and  to  be  learned  by 
imitation  only ;  nor  by  that,  unless  it  be  in 
some  degree  natural  to  you. 

Lastly,  You  should  frequently  exercise 
yourself  to  read  aloud  according  to  the  fore- 


484 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


going  rules.  It  is  practice  only  that  must 
give  you  the  faculty  of  an  elegant  pronun- 
ciation. This,  like  other  habits,  is  only  to 
be  attained  by  often  repeated  acts.  Orators 
indeed,  as  well  as  poets,  must  be  born  so, 
or  they  will  never  excel  in  their  respective 
arts ;  but  that  part  of  oratory  which  con- 
sists in  a  decent  and  graceful  pronuncia- 
tion, provided  there  be  no  defect  in  the 
organs  of  speech,  may  be  attained  by  rule, 
imitation,  and  practice  ;  and,  wiien  attain- 
ed, will  give  a  beauty  to  your  speech,  a 
force  to  your  thoughts,  and  a  pleasure  to 
the  hearers,  not  to  be  expressed,  and  which 
all  will  admire,  but  none  can  imitate,  un- 
less they  are  first  prepared  for  it  by  art  and 
nature.  In  fine,  the  great  advantage  of 
a  just  pronunciation  is,  that  it  will  please 
all,  whether  they  have  no  taste,  a  bad  taste, 
or  a  good  taste. 

Here  I  intended  to  have  put  an  end  to 
this  essay,  but  as  under  the  word  pronun- 
ciation, the  ancients  comprehended  action 
as  well  as  elocution;  and  as  a  few  general 
rules  concerning  that  may  be  of  use  to  such 
as  speak  in  public,  I  thought  it  might  not  be 
improper  here  briefly  to  subjoin  them. 

The  action  then  should  be  as  easy  and 
as  natural  as  the  elocution  ;  and,  like  that, 
must  be  varied  and  directed  by  the  passions. 
An  affected  violence  of  motion  is  as  disgust- 
ful as  an  affected  vehemence  of  voice  ;  and 
no  action,  as  bad  as  no  emphasis  ;  which 
two  faults  commonly  go  together,  as  do  the 
other  two,  just  before  mentioned.  Those 
parts  of  the  body  that  are  to  be  principally 
employed  in  oratorical  action  are  the  head, 
the  face,  the  eyes,  the  hands,  and  the  up- 
per part  of  the  whole  body. 

1.  The  Head.  This  should  generally  be 
in  an  erect  posture  ;  turning  sometimes  on 
one  side,  and  sometimes  on  the  other,  that 
the  voice  may  be  heard  by  the  whole 
audience,  and  a  regard  paid  to  the  seye- 
ral  parts  of  it.  It  should  always  be  on  the 
same  side  with  the  action  of  the  hands  and 
body,  except  when  we  express  an  abhor- 
rence, or  a  refusal  of  any  thing,  which  is 
done  by  rejecting  it  with  the  right  hand,  and 
turning  away  the  head  to  the  left ;  as  in 
that  sentence — Dii  talem  terris  avertete  pes- 
tem — where  such  an  action  is  very  proper 
in  pronouncing  the  word  avertete. 

2.  The  Countenance.  In  this  is  the  seat 
of  the  soul,  and  the  very  life  of  action. 
Every  passion,  while  uttered  with  the 
tongue,   should    be    painted    in   the    face. 


There  is  often  more  eloquence  in  a  look 
than  any  words  can  express.  By  this  we 
are  awed,  charmed,  incensed,  softened, 
grieved,  rejoiced,  raised,  or  dejected,  ac- 
cording as  we  catch  the  fire  of  the  speak- 
er's passion  from  his  face.  In  short,  there 
is  no  end  in  recounting  the  force  and  effects 
of  this  dumb  oratory,  which  nature  only 
teaches,  and  which  persons  of  low  passions 
lose  all  the  advantages  of.  Look  well  up- 
on a  good  piece  of  painting  where  the  pas- 
sions are  strongly  expressed,  and  you  will 
conceive  the  power  of  it. 

3.  The  Eyes.  These  should  be  carried 
from  one  part  of  the  audience  to  another, 
with  a  modest  and  decent  respect,  v/hich 
will  tend  to  recall  and  fix  their  attention, 
and  animate  your  own  spirit  by  observing 
their  attention  fixed.  But  if  their  affections 
be  strongly  moved,  and  the  observing  it  be 
a  means  of  raising  your  own  too  high,  it 
will  be  necessary  then  to  keep  the  eye  from 
off  them.  For  though  an  orator  should  al- 
ways be  animated,  he  should  never  be  over- 
come by  his  passions. 

In  all  appeals  to  heaven,  and  sometimes 
at  the  solemn  mention  of  the  name  of  the 
great  God,  the  eyes  and  the  head  should  be 
turned  upward.  In  adoration,  the  hands 
and  eyes  should  be  lifted  up,  and  the  head 
and  body  bowing  down.  In  solemn  vows, 
exclamations,  and  appeals  to  heaven,  the 
hands,  head,  and  eyes  should  all  be  lifted 
up  ;  but  .in  humiliation  and  confession 
bowed  down.  The  language  of  the  eye 
is  inexpressible.  It  is  the  window  of  the 
soul  ;  from  which  sometimes  the  whole 
heart  looks  out  at  once,  and  speaks  more 
feelingly  than  all  the  warmest  strains  of 
oratory,  and  comes  effectually  in  aid  of 
it,  when  the  passion  is  too  strong  to  be 
uttered. 

4.  The  Hands.  The  left  hand  should 
never  be  used  alone,  unless  it  be  to  at- 
tend the  motion  of  the  head  and  eyes  in 
an  address  to  the  audience  on  the  left 
side.  The  right  hand  may  be  often  used 
alone.  When  you  speak  of  the  body, 
you  may  point  to  it  with  the  middle  fin- 
ger of  your  right  hand.  When  you  speak 
of  your  soul  or  conscience  you  may  lay 
your  right  hand  gently  on  your  breast. 
It  should  be  often  displayed  with  an  easy 
motion  to  favor  an  emphasis,  but  seldom 
or  never  be  quite  extended.  All  its  mo- 
tions should  be  from  the  left  to  the  right. 
Both  the    hands  displayed,  and    the  arnw 


ON  THE  ACTION  OF  THE  PULPIT. 


485 


extended,  is  a  violent  action,  and  never 
just  or  decent  unless  the  audience  be 
noisy,  and  part  of  them  at  a  distance 
from  the  speaker,  and  he  is  laboring  to 
be  heard ;  and  then  they  should  never  be 
extended  higher  than  the  head,  unless 
pointing  at  something  above  the  audience. 

The  motions  of  the  hand  should  always 
correspond  with  those  of  the  head  and 
eyes  ;  as  they  should  with  the  passions 
expressed.  In  deliberate  proof  or  argu- 
mentation, no  action  is  more  proper  or 
natural  than  gently  to  lay  the  first  fin- 
ger of  the  right  hand  on  the  palm  of  the 
left.  Of  what  great  use  the  proper  mo- 
tion of  the  hand  is  in  assisting  pronun- 
ciation, and  how  many  passions  may  be 
strongly  indicated  thereby,  when  attended 
with  that  of  the  head  and  eyes,  is  not 
easy  to  be  described,  but  is  soon  observ- 
ed in  common  conversation. 

Lastly,  The  posture  of  the  body.  This 
should  be  usually  erect ;  not  continually 
changing,  nor  always  motionless  ;  declin- 
ing in  acts  of  humiliation  ;  in  acts  of 
praise  and  thanksgiving,  raised.  It  should 
always  accompany  the  motion  of  the 
hands,  head,  and  eyes,  when  they  ai'e  di- 
rected to  any  particular  part  of  the  au- 
dience ;  but  never  so  far  as  to  let  the 
back  be  turned  to  any  part  of  it.  But 
let  it  suffice  just  to  hint  at  these  things. 
They  who  desire  to  see  them  more  largely 
treated  of,  may  consult  QuinctiUan  de  In- 
stitutione  Oratond,  lib.  xi.  cap.  3. 

But  after  all,  with  regard  to  action,  the 
great  rule  is  the  same  as  in  pronunciation, 
to  follow  nature,  and  avoid  affectation. 
The  action  of  the  body,  and  the  several 
parts  of  it,  must  correspond  with  the  pronun- 
ciation, as  that  does  with  the  style,  and  the 
style  with  the  subject  :  a  perfect  harmony 
of  all  which  completes  the  orator. 


XIII.— ON  THE  ACTION  OF  THE  PULPIT. 

TRANSLATED  FROM  THE  FRENCH  OF  THE  ABBE  BESPLAS. 

Let  us  now  behold  the  orator  in  the  pul- 
pit. His  position  ought  to  be  the  most  de- 
cent. Nothing  contributes  more  to  the  suc- 
cess of  a  discourse  than  the  dignity  of  his 
front ;  his  collectedness.  a  kind  of  religious 
dread  expressed  on  his  countenance,  an- 
nouncing the  grandeur  of  the  ministry  he 
comes  to  fill.     Let  him  hold  his  head  with- 


out afTectation  :  too  high,  gives  him  a  proud 
air  ;  too  low,  impresses  on  his  words  an  air 
of  timidity  ;  inclining  to  one  side,  betrays 
carelessness,  perhaps  the  air  of  a  hypo- 
crite ;  let  it  remain  ia  a  just  medium,  in  a 
free  and  natural  position.  Certain  orators 
shake  it  very  much,  and  these  disorderly 
motions  exceedingly  shock  the  hearer  ;  the 
head  being  the  seat  of  the  soul,  indicates 
by  these  violent  and  precipitate  motions,  a 
trouble  which  the  ma^sty  of  the  divine 
word  forbids. 

Some  preachers  are  not  less  embarrassed 
with  their  eyes,  in  which  the  greatest  part 
of  public  action  resides,  and  which,  in  case 
of  all  other  things  being  wanting,  would 
nearly  suffice  for  the  success  of  a  discourse. 
Immoveable  eyes  indicate  stupidity  or  fear ; 
too  roving,  a  kind  of  delirium  ;  too  open, 
wrath  or  astonishment;  too  much  closed, 
distrust,  or  rather  contempt ;  they  ought 
to  have  an  animated  character,  and  always 
sweet  and  modest,  which  nature  has  re- 
served for  this  timid  confidence,  which  ad- 
mirably connects  these  two  sentiments,  ap- 
parently so  opposite. 

This  modesty  is  so  much  the  more  be- 
coming, as  the  pulpit  requires  but  little  ges- 
ture and  movement.  They  are  less  neces- 
sary here  than  at  the  bar.  The  hearer 
knows  that  the  divine  word  is  independent 
of  human  support;  and  it  is  strange  that 
he  should  understand  it  better  than  the 
speaker.  If  the  preacher  imitates  theatri- 
cal action,  the  discourse  offers  a  character 
the  most  reprehensible ;  the  indignant 
hearer  will  quickly  conclude  in  himself, 
that  such  a  science  has  been  learned  in 
some  place,  where  they  were  ignorant  of 
religion.  Cicero  and  QuinctiUan  censure 
this  gesture  and  theatrical  action  at  the 
bar  ;  how  much  more  would  they  have  re- 
probated it  under  the  eyes  even  of  the  Di- 
vinity. A  sermon  in  the  temple  has  too 
much  importance  to  stand  in  need  of  this 
guilty  resource.  Draw  not  upon  yourself 
the  regards  of  the  hearer,  but  rather  turn 
them  upon  himself. 

Preachers  attached  to  such  profane  man- 
ners, have  not  reflected  on  the  difference  of 
action  in  the  theatre,  and  in  the  sacred 
place:  there  the  actor  mends,  in  assuming 
the  mask  of  each  order,  in  showing  to  each 
his  particular  character  ;  on  the  contrary, 
in  the  temple  men  are  only  one  common 
denomination,  that  of  sinners ;  it  is  God 
himself  who  accuses,  and  he  requires  only 


486 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


one  language  to  thunder  against  them 
with. 

I  require  then  in  the  pulpit,  a  species  of 
calmness,  and  of  silence  ;  an  infallible 
sign  of  the  most  perfect  declamation.  Let 
all  speak  in  the  orator,  in  a  sort  of  mute 
manner  ;  that  the  body  form  but  one  whole, 
contributing  by  each  movement  to  the  gen- 
eral action. 

Those  who  say  that  one  must  wait  for 
the  printing  of  a  sermon,  to  determine  its 
merit,  deceive  themselves  on  the  nature 
and  object  of  a  discourse.  A  sermon  print- 
ed is  only  the  moiety  of  itself;  it  is  a 
mute  word,  which  is  out  of  its  natural 
place  :  it  wants  its  relation  with  the  times, 
the  solemnity,  the  hearers  ;  also  the  means 
made  use  of  by  the  preacher  in  the  pulpit, 
and  which  sometimes  produced  an  unex- 
pected effect,  all  of  which  is  out  of  place 
to  the  reader,  and  in  the  calm  of  reflec- 
tion. 

In  an  author,  the  sermon  deprived  of  its 
principal  majesty,  is,  in  a  manner,  nothing 
more  than  a  subject  to  serve  the  demonstra- 
tion of  the  parts  of  the  oratorical  body  ;  the 
spirit  of  life  is  departed  from  it.  I  will  yet 
proceed  farther  ;  if  the  discourse  be  well 
composed,  it  must  show  in  the  impression, 
the  defects  which  were  beauties  at  the  mo- 
ment when  preached,  the  exclamations,  af- 
fecting sentiments  which  wither  when  de- 
prived of  the  succors  of  utterance.  Add 
the  daring  traits  which  utterance  accom- 
plished, to  give  grandeur  and  clearness, 
but  which  are  now  wanting. 

There  is  a  kind  of  beauty  which  print- 
ing can  never  produce  ;  that  which  a  ser- 
mon received  from  the  splendor  of  religion, 
the  aspect  of  the  altars,  the  stillness  of  the 
hearers  ;  in  fine,  from  all  the  pomp  which 
surrounds  the  orator,  and  which  cannot  fol- 
low him  out  of  the  pulpit. 

The  maxims  we  have  established  must 
not  be  abused,  by  employing  them  in  the 
pulpit,  by  only  using  in  that  place  a  decla- 
mation and  a  gesture  much  circumscribed. 
Moderation  in  utterance,  far  from  exclud- 
ing great  movements,  requires  them  in  cer- 
tain impassioned  places.  Action  ought  to 
increase  with  the  progress  of  the  passions, 
which  it  animates  and  supports.  The  ora- 
tor should  kindle  according  to  the  greatness 
of  the  obstacles  which  his  zeal  means  to 
overturn  ;  he  is  a  kind  of  a  wrestler  who 
combats.  If  one  therefore  sees  the  agita- 
tion, even  a  front  a  little  darkened  by  the 


anxieties  of  fear,  that  at  intervals  it  as- 
sumes a  new  ardor  ;  when  it  is  most  calm, 
let  his  action  paint  even  in  his  repose. 

Fenelon  remarks,  that  our  nation,  too 
timid  and  too  light,  is  not  proper  to  feel  the 
effect  of  great  movements,  neither  in  com- 
position, nor  in  declamation  sustained.  The 
Hebrews,  the  Orientals,  the  Greeks,  the 
Romans,  adds  he,  very  much  excelled  us 
in  this  nature.  Plutarch  observes,  that  this 
vivid  action  in  the  tribune  came  in  use 
among  the  Romans  in  the  times  of  the 
Greeks.  Let  us  rather  attend  to  nature 
than  to  a  taste  so  delicate,  which  at  the  bot- 
tom is  only  weakness.  Nothing  is  more 
conformable  to  nature,  than  an  action  pro- 
portioned to  the  sentiment  expressed.  Our 
body  is  the  vessel  which  reason  directs. 
How  can  it  remain  calm  in  a  tempest  ?  To 
an  impassioned  composition,  a  warm  utter- 
ance is  necessary.  If  we  blame  the  Ital- 
ian declamation,  the  reason  is  because  it 
exceeds  the  things  expressed.  A  multitude 
of  gestures  discompose,  so  to  speak,  a  dis- 
course, which  to  obtain  its  end,  ought  to 
form  only  one  great  concert.  Nothing  is 
therefore  more  dissonant,  than  to  speak  that 
with  emphasis,  which  requires  a  simple 
tone  ;  or  coldly,  what  demands  animation. 

The  beauty  of  discourse  appearing  more 
especially  in  declamation,  all  is  wanting 
when  it  is  deprived  of  this  charm  ;  and 
when  it  is  not  accompanied  with  an  utter- 
ance such  as  becomes  the  sacred  place. 
The  first  part  of  an  orator,  remarks  Cicero, 
according  to  Demosthenes,  is  good  lan- 
guage, utterance  ;  the  second  is  good  lan- 
guage ;  the  third  is  good  language  ;  so 
much  have  our  ears  the  absolute  and  blind 
empire  over  our  minds. 

One  cannot  begin  too  early  to  acquire 
the  decent  graces  of  declamation,  and  of 
public  action.  These  are  too  much  neg- 
lected,  as  well  as  eloquence  herself,  in  the 
seminaries,  and  in  the  communities  of  the 
religious  ;  thus  they  have  to  encounter  in 
an  age  too  advanced,  those  obstacles  which 
it  is  not  easy  to  surmount.  Make  yourself 
master  of  nature,  whilst  she  is  flexible  ;  the 
least  delay,  leaves  man  to  mingle  with  his 
timidity  and  imperfections.  We  soon  per- 
ceive if  an  orator  has  been  accustomed  in 
early  life  to  speak  in  ])ublic,  the  soul  easi- 
ly manages  the  body,  when  from  the  begin- 
ning it  has  felt  her  power. 

We  do  not  design  to  elevate  the  art  above 
just  measure.     Nature  abandoned  to  her 


ON  THE  ACTION  OF  THE  PULPIT. 


487 


own  movements,  will  frequently  leave  be- 
hind her  the  most  studied  action,  and  ex- 
hibit graces  which  science  cannot  give,  and 
t'ven  render  faults  pleasing  by  her  em- 
I)e5llishment  ;  one  happy,  one  sublime  mo- 
ment is  sufficient  to  repair  the  whole.  Let 
the  front  unfold  majesty,  let  the  animated 
eyes  dart  appropriate  regards  ;  these  are 
needful  to  give  the  discourse  a  deep  im- 
pression. The  congregation  will  depart 
as  well  satisfied,  as  if  an  action  more  regu- 
lar, hut  less  impressive,  had  accompanied 
the  discourse.  This  grace  is  not  only  a 
beauty,  but  also  very  pleasing.  Bourda- 
loue  preached  with  his  eyes  closed,  his  hands 
united,  and  reposed  on  the  pulpit,  and  him- 
.self  motionless.  This  immobility  has  its 
force  and  majesty  ;  it  is  the  repose  of  a 
power  always  ready  to  act.  If  at  the  bar 
the  passions  are  petitioners,  here  they  enjoy 
the  pi'ivilege  of  religion,  and  like  her  pre- 
dominate ;  their  silence  takes  nothing  from 
their  authority. 

Nothing  wounds  more  in  the  pulpit  than 
disorderly  gesture.  Some  preachers  have 
always  the  air  of  indignation.  They  bel- 
low, they  scream,  they  heat  and  torment 
themselves;  these  are  the  emotions  of  zeal 
unhappily  placed.  Whenever  action  ex- 
ceeds its  modest  bounds,  it  is  to  the  injury 
of  the  effect  which  it  ought  to  produce. 
The  Spirit  of  God  is  more  calm.  The 
orator  in  a  passion  breaks  the  majestic 
silence  which  ought  to  reign  at  the  feet  of 
the  altars,  and  which  so  well  becomes  so- 
lemn action.  St.  Augustin  said,  that  for 
the  interest  even  of  eloquence,  external  ac- 
tion ought  to  be  simple.  And  this  cele- 
brated doctor  deserves  credit,  if  it  be  the 
province  of  great  hearts  to  dictate  laws  for 
preaching. 

Sweetness,  with  a  noble  simplicity, 
should  form  the  constant  character  of  decla- 
mation. Such  a  preacher  is  extremely 
circumspect,  who  pleases  most  by  the 
sweetness  of  his  utterance  ;  it  announces  a 
candor,  an  ingenuity  which  communicates 
to  discourse  all  sorts  of  charms.  It  is  said 
that  sweetness  has  secret  turns  for  insinua- 
ting into  hearts,  to  banish  all  the  obstacles 
met  with  there. 

The  vivacity  of  utterance  adds  much 
interest  to  public  action.  This  rapidity 
makes  the  hearer  more  vigilant  and  atten- 
tive, and  unites  him  much  more  to  the 
speaker.  The  discourse  then  appears  less 
borrowed  ;  it  has  a  march  more  free  and 


easy  ;  but  this  agreement  approaches  very 
nearly  to  an  insupportable  fault  ;  it  is  pre- 
cipitation which  made  Montaigne  say,  that 
he  would  rather  the  hearer  was  a  little 
slow.  This  defect  involves  another,  with 
which  a  great  many  preachers  are  infected  ; 
it  makes  them  fall  at  the  close  of  the  phrase. 
Hence  a  continual  embarrassment  in  the 
mind  of  the  hearer,  and  in  his  ear  a  confu- 
sion which  destroys  all  the  charms  of  bar- 
mony.  Sometimes  the  weakness  of  the 
organ  prevents  the  speaker  from  regularly 
keeping  up  his  voice  ;  in  that  case  he  should 
take  a  moderate  key  ;  but  the  fault  more 
generally  proceeds  from  an  ignorance  of 
rules.  Regulate  declamation  l)y  the  extent 
of  the  thoughts,  make  these  lean  on  the 
voice,  as  the  mind  reposes  on  them.  No- 
thing is  more  easy  for  him  who  foresees  the 
difficulty,  and  accustoms  himself  at  an 
early  stage  of  life  to  pronounce  well  ;  but 
nothing  is  more  painful  for  him  who  has 
neglected  this  in  his  early  exercises. 

Let  the  voice  be  firm  in  the  proofs,  vehe- 
ment in  reproaches,  timid  and  suppliant  in 
prayer,  grave  in  counsels,  tender  in  affec- 
tions, interrupted  in  complaints,  free  and 
flowing  in  narration  ;  or  if  you  please,  in 
making  the  anatomy  of  sermons,  to  proceed 
by  a  shorter  way.  Give  to  each  member 
of  the  phrase  an  imperceptible  pause,  to 
the  phrase  a  longer  pause,  to  the  period  a 
marked  repose.  Suspend  tlie  tone  on  the 
accessory  ideas,  cause  it  to  fall  on  the  ideas 
where  it  ought  to  rest. 

Quinctilian  enters  into  long  details  on 
pronunciation,  which  at  first  appears  too 
minute,  but  which  contains  the  genuine 
alphabet  of  nature.  The  articulation  of 
words  contains  a  mechanism  of  wide  extent, 
whici)  ought  to  be  known,  either  by  rules, 
or  by  long  habits  of  speaking  well.  More- 
over, it  may  be  said  to  such  as  cleared" 
away  the  obstacles,  that  nature  greatly 
assists  labor  :  one  learns  to  read  as  to  de- 
claim, and  whoever  has  learned  the  mystery 
of  this  last  operation,  learns  this  ability- 
from  tlie  eyes,  to  walk,  so  to  speak,  before 
the  phrase,  to  furnish  in  advance  the  words 
which  he  must  pronounce  ;  anri  doubtless 
this  is  nature  ;  it  is  nature  that  conducts  us- 
by  these  secret  paths,  where  we  ought  to- 
engage  ourselves  with  as  much  confidence 
as  admiration. 

The  most  common  defect  of  preachers  is 
that  of  monotony  ;  laziness  of  the  instru- 
ment is   the  principal   cause  ;  efforts  are- 


488 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


attended  with  labor,  and  he  must  change 
his  tone.  The  manner  of  learning  con- 
tributes much  to  this;  they  declaim  as  they 
recite,  and  they  recite  without  any  con- 
straint, and  nearly  always  in  the  same  tone. 
But  how  can  this  be  mended  ?  We  ignora- 
muses are  persuaded  that  it  is  impossible 
to  learn  otherwise.  In  effect,  who  could 
ever  tie  himself  up  to  declaim  as  often  as 
he  resumes  his  manuscript  ?  The  only 
way  of  correcting  this  fault,  and  we  have 
advised  the  same  to  reanimate  oratorical 
fire,  is  to  give  the  sermon  some  rest,  and 
not  read  it  till  within  a  few  days  of  preach- 
ing. This  repose  leaves  the  soul  the  neces- 
sary time  to  give  to  each  part  the  proper 
intonation.  At  the  bar  they  learn  less  ex- 
actly, and  consequently  the  action  is  more 
free,  and  monotony  less  remarkable.  In 
the  theatre,  the  tone  of  the  interlocutor 
recalls  the  actor  to  the  tone  of  nature,  and 
to  the  movements  which  the  passion  de- 
mands ;  but  in  the  pulpit  there  is  nothing 
to  guide  the  orator  in  his  path.  It  concerns 
him,  therefore,  to  be  well  prepared. 

Fear  likewise  contributes  much  to  mo- 
notony ;  the  imposing  view  of  a  congrega- 
tion, a  universal  silence,  all  ears  attentive, 
all  eyes  directed  to  him  alone,  in  fine,  the 
apprehension  of  failing  in  the  critical 
moment,  before  so  intelligent  a  company  ; 
these  are  the  difficulties  and  the  subjects  of 
timidity.  The  attention  which  must  be 
paid  to  passion,  becomes  a  distraction  to 
his  memory,  and  the  orator  dares  not  aban- 
don himself  to  it.  A  strong  memory  is 
therefore  necessary,  where  the  mind  can 
repose  without  fear  or  danger. 

If  a  declamation  too  studied  be  improper, 
both  to  the  dignity  of  the  pulpit  and  the 
genuine  orator,  if  all  should  be  grave  and 
simple  in  his  action  ;  yet  ought  he  certainly 
to  respect  a  ministry  so  exalted,  as  not  to 
neglect  attention  to  such  rules  as  may  add 
much  majesty  to  action. 

Some  preachers  fear,  and  chant  or  whine 
instead  of  declaiming.  This  fault  must 
wound  the  ears  of  the  most  indulgent. 
Others  rattle  away  at  random,  without 
knowing  when  to  pause,  nor  where  the  tone 
or  key  taken  at  the  beginning  will  lead  to ; 
this  declamation  is  not  less  shocking.  Ut- 
terance ought  to  reject  these  dissonant  in- 
flexions, and  never  depart  from  the  modera- 
tion of  lovely  nature.  A  pronunciation  too 
high  gives  declamation  an  infantile  and 
^effeminate  character,  which  of  all  others 


is  the  most  shocking  to  the  gravity  of 
the  pulpit.  Such  screaming  fatigues  and 
wounds  the  organ.  In  short,  it  nearly 
always  degenerates  into  hoarseness.  A 
voice  too  low  has  another  inconvenience. 
The  words  mingle,  are  embarrassing,  and 
carry  to  the  ear  nothing  more  than  confused 
sounds. 

A  rule  which  is  preferable  to  all  others, 
a  rule  most  certain  and  becoming  the 
preacher,  is  to  resign  himself  to  his  zeal. 
A  warm  desire  of  procuring  the  happiness 
of  those  who  hear  us,  is  the  most  infallible 
means  of  engaging  them.  The  rules  of 
art  can  never  reach  this  degree  of  truth. 
When  once  the  hearer  has  resigned  his 
soul,  his  ears,  his  eyes  have  no  longer 
dominion  over  a  word  which  an  invincible 
action  supplies  more  powerfully  than  ex- 
ternal rules.  Cicero  declares  that  probity 
inspires  this  strong  eloquence,  which  never 
generates  in  a  heart  depraved.  We  farther 
advance  concerning  public  action  ;  zeal 
imparts  an  energy  admired  by  the  most 
delicate  minds  ;  it  must  be  acknowledged 
that  rules  are  the  work  of  men,  and  that 
zeal  is  the  gift  of  heaven. 

Formerly,  public  worship  possessed  the 
means  of  affecting  which  no  longer  exist. 
The  places  consecrated  by  religion,  where 
the  primitive  church  celebrated  her  formi- 
dable mysteries,  announcing  the  silence  and 
the  terror,  impressed  the  word  with  the 
greatest  character.  The  orators  elevated 
their  voices  from  the  bottom  of  gloomy 
caverns,  inspired  still  more  by  recollection. 
The  glory  of  God,  which  descended  in  these 
august  caves,  seemed  to  speak  itself,  and 
to  cover  with  its  rays  the  minister  and  the 
faithful  who  heard  him.  At  the  present 
day  nearly  the  whole  is  left  to  man. 

The  priests  conducted  the  faithful  to  the 
tombs  of  the  martyrs,  where  each  one  came 
to  take  an  oath  to  religion  to  die  in  her 
cause.  There,  since  that  day  altars  have 
been  raised  ;  and  in  the  midst  of  blood  yet 
smoking,  they  pronounced  the  sacred  hymns 
which  produced  new  martyrs.  What  pow- 
erful  arms  for  the  divine  word  ! 

It  cannot  be  too  often  repeated, — elo- 
quence derives  infinite  advantages  from 
sensible  things  ;  it  triumphs  over  all  where 
it  can  strike  man  by  one  of  his  senses. 
When  the  religion  of  heaven  became  that 
of  the  empire,  our  sacred  ceremonies  dis- 
played a  new  majesty  ;  baptism  was  con- 
ferred with  greater  pomp  ;   the   penitents 


ON  PUBLIC  PRAYER, 


489 


separated  from  the  communion  of  the  faith- 
ful, made  the  porch  of  the  temple  to  resound 
with  their  groanings, — the  agapes,  or  love- 
feasts,  uniting  all  the  faithful  in  common 
tenderness.  These  means  were  infallible 
for  securing  the  effect  of  a  discourse  ;  the 
apostleship  exercised,  so  to  speak,  by  every 
surrounding  object.  Frequently  the  con- 
fessors of  faith,  who  bore  in  their  bodies 
the  glorious  marks  of  their  sufferings  en- 
dured for  the  cause  of  Christ,  ascended 
into  the  pulpit.  What  eloquent  mouths 
were  these  glorious  scars  with  which  they 
were  covered  ! 

Our  missionaries  frequently  employ  sen- 
sible objects  to  excite  various  sentiments  in 
the  hearers :  this  conduct  may  have  its  use 
among  ignorant  men,  but  it  cannot  succeed 
among  persons  whose  correcter  taste  puts 
them  upon  their  guard  against  such  means. 

It  is  reported  that  the  bishop  of  Lizieux, 
pronouncing  the  funeral  oration  of  father 
Joseph,  held  in  his  hand  the  heart  of  that 
celebrated  religionist.  This  spectacle 
presented  in  so  important  a  circumstance 
must  touch  ;  but  converted  into  a  custom, 
would  only  inspire  cold  horror.  The  soul 
strongly  agitated  by  means  of  the  senses, 
will  guard  against  a  similar  recurrence  ; 
sensible  objects  exposed  without  precaution, 
defeat  their  object ;  man  wishes  to  converse 
with  man  only. 

The  last  advice  which  we  would  give  to 
those  who  are  destined  to  the  ministry,  is  to 
guard  against  affectation,  as  a  fault  of  the 
greatest  magnitude.  An  action  too  much 
studied  is  sufficient  to  destroy  the  fruit  of  a 
whole  sermon.  Some  preachers  ascend 
the  pulpit,  less  filled  with  their  subject  than 
themselves,  seeking  by  affected  and  polish- 
ed tones,  to  turn  the  whole  attention  of  the 
auditory  on  themselves.  These  orators 
betray  not  only  the  majesty  of  eloquence, 
but  fail  much  more  in  the  object  which  self- 
love  proposes.  They  forget  that  the  eyes 
of  the  hearer,  collected  by  religion,  not  un- 
frequently  fortified  by  envy,  and  by  it  ren- 
dered infinitely  penetrating,  do  not  lose  a 
single  motion  or  gesture  of  the  speaker. 
They  find  only  a  man  where  they  expected 
an  ambassador  of  God.  Nor  is  nature  less 
wounded  than  religion  ;  how  is  it  possible 
to  believe  that  passions  thus  occupied  on 
themselves  are  genuine  ?  Nothing  can 
regulate  fire,  and  nothing  can  imitate  fire 
but  fire  itself. 

Reflections  continue  to  present  them- 
62 


selves  in  a  crowd  on  a  subject  susceptible 
of  such  great  interest,  and  with  so  many 
views.  But  we  think  enough  has  been 
said  in  favor  of  orators,  whose  genius 
needs  only  to  be  awakened,  to  find  these 
precepts.  In  the  mean  time,  let  us  offer  a 
tribute  of  a  new  kind  to  an  art  which  con- 
fers as  much  glory  on  those  who  exercise 
it,  as  happiness  to  the  world  where  it  per- 
petuates the  reign  of  virtue  and  religion. 


XIV.— ON  PUBLIC  PRAYER. 

BV  THE  REV.   P.   DODDRIDGE,   D.   D. 

Prayer  is  a  matter  of  great  difficulty, 
and  great  importance  to  our  usefulness,  and 
has  a  greater  influence  even  on  preaching 
than  many  are  aware  of.  I  shall  first  sug- 
gest some  general  directions  relating  to 
your  improvement  in  the  gift  and  grace  of 
prayer. 

1.  Furnish  yourselves  with  a  variety  of 
matter  proper  for  prayer ; — for  this  pur- 
pose converse  much  with  your  own  hearts, 
get  well  acquainted  with  the  state  of  your 
own  souls,  attend  to  your  own  spiritual 
wants  and  weaknesses,  frequently  recollect 
the  mercies  you  have  received  from  God, 
and  inquire  what  returns  you  have  made. 
Study  the  nature,  works,  and  ways  of  God  ; 
make  yourselves  familiarly  conversant  with 
his  word,  and  let  what  you  read  there,  or 
in  other  good  books,  be  considered  in  par- 
ticular as  affording  matter  for  prayer. 
Pray  over  what  you  have  been  reading, 
and  seldom  close  your  Bible,  or  lay  a  book 
of  practical  divinity  out  of  your  hands, 
without  at  least  a  short  collect  formed  up- 
on it. 

2.  Make  a  serious  business  of  secret  and 
family  prayer.  Have  your  stated  times  for 
more  private  exercises  of  devotion,  and  be 
careful  in  them.  Do  not  hurry  them  over 
in  a  few  careless  words,  nor  be  satisfied 
unless  you  have  daily  some  communion 
with  God  in  them.  Labor  hard  to  bring 
your  hearts  to  a  serious  frame,  when  ap- 
proaching to  God  in  them. 

3.  In  all  your  prayers  avoid  the  extremes 
of  too  mean  and  too  pompous  a  style.  A 
pompous  style  shows  a  mind  too  full  of  self, 
and  too  little  affected  with  the  sense  of  di- 
vine things.  Who  would  regard  a  beggar 
telling  a  fine  story  of  his  calamities  ?  But, 
on  the  other  hand,  take  heed  of  phrases,  too 
mean  and  paltry ;  low  images,  and  saucy 


490 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


familiarities  with  the  ever  blessed  God.  A 
guard  against  these  should  be  always  main- 
tained ;  but  especially  in  public.  Let  all 
be  grave  and  simple  ;  and  appear  to  aim 
at  nothing  but  a  pouring  out  of  the  soul  be- 
fore God,  in  the  most  genuine  lanoruaiie  of 
an  humble  and  devout  temper.  Avoid 
splendid  borrowed  expressions,  which  are 
sure  to  be  remembered  by  those  who  have 
read  them. 

4.  Guard  against  sentences  excessively 
long  when  you  pray  with  others,  lest  they 
should  not  understand  you.  It  is  better  to 
have  them  too  short,  though  the  sound  of 
the  period  be  injured,  as  this  is  but  a  small 
matter  compared  with  the  former. 

5.  Be  generally  careful  to  observe  a 
method  in  your  prayers.  The  principal 
parts  of  prayer  are  invocation  with  adora- 
tion, confession,  petition,  intercession  with 
thanksgiving,  which  here  may  he  connect- 
ed by  proper  transitions ;  but  it  is  not  ne- 
cessary that  they  should  always  succeed 
each  other  in  this  order.  Thanksgiving 
may  full  as  well  come  before  confession, 
and  the  several  parts  may  sometimes  be 
variously  intermingled  and  combined. 
Thus  invocation  need  not  always  be  con- 
fined to  the  beginning  of  a  prayer;  but 
may  properly  be  repeated  by  way  of  pref- 
ace to  some  of  the  principal  petitions,  re- 
membering to  make  mention  of  the  most 
suitable  divine  attributes ;  and  the  like 
mixture  there  may  be  of  confession  or 
thanksgiving  with  petition. 

6.  Be  not  too  solicitous  to  introduce  nov- 
elties into  your  prayers.  Desire  not  to 
pray  as  nobody  ever  prayed  before,  or  will 
probably  ever  pray  again.  Novelties  may 
sometimes  amuse,  but  in  prayer  they  more 
frequently  disgust ;  besides,  they  have  the 
appearance  of  too  much  art ;  and  as  new 
things  are  generally  the  produce  of  the 
imagination,  they  are  not  so  proper  for 
prayer  as  for  preaching,  and  even  in  that 
service  they  must  be  moderate. 

7.  Remember  that  it  is  the  peculiar  of- 
fice of  the  Spirit  of  God  to  help  us  in  pray- 
er. Engage  in  it,  therefore,  in  dependence 
upon  him  ;  and  maintain  a  continual  de- 
pendence on  the  intercession  and  influence 
of  Christ. 

8.  I  shall  now  give  you  some  directions 
which  relate  more  immediately  to  public 
prayer. 

I.  Begin,  with  a  solemn  recollection  of 
spirit.     Think  seriously  of  the  majesty  of 


that  Being  to  whom  you  are  addressing 
yourselves,  and  of  the  importance  of  the 
business  in  which  you  are  engaging.  Think 
how  near  you,  and  those  who  join  with  you, 
are  to  the  tribunal  of  God  !  and  lift  up  your 
hearts  in  devout  ejaculations  to  him  for 
such  degrees  of  present  assistance  as  he 
shall  think  proper  to  bestow. 

II.  Begin  rather  lower  than  you  intend 
to  proceed,  and  somewhat  slower, — and  as 
you  get  warm  take  heed  of  being  trans- 
ported into  raptures,  even  although  you 
should  be  melted  into  tears.  Always  keep 
up  a  solemnity  of  spirit  and  behavior  ;  avoid 
and  abhor  a  periodical  tone.  Use  but  little 
action,  and  that  chiefly  the  holding  up,  and 
sometimes  a  little  stretching  out  of  the  hand. 
Whether  you  should  keep  your  eyes  shut 
or  not,  is  to  be  referred  to  your  own  judg- 
ment. If  you  can  be  composed  it  is  better 
to  keep  them  open,  but  generally  fixed  ; 
especially,  do  not  look  about  upon  the  peo-.  i 
pie,  nor  seem  to  notice  who  comes  in. 

III.  Remember  to  introduce  the  most  ap- 
plicable of  the  subjects  you  have  lately 
heard  or  read,  and  any  peculiar  scriptures 
that  have  been  the  subject  of  your  late 
meditations  or  discourse.  And  for  this  pur- 
pose keep  notes  of  them  in  your  pocket- 
book,  that  they  may  be  often  reviewed  at 
little  intervals.  But  whatever  scheme  you 
may  form,  do  not  adhere  to  it  so  exactly  as 
to  neglect  proper  thoughts  and  expressions 
that  may  rise ;  or  be  very  uneasy  if  you 
should  lose  sight  of  it. 

IV.  Make  frequent  pauses  in  prayer, 
that  you  may  think  a  little  before  you  speak ; 
and  that  your  hearers  may  recollect  their 
thoughts  and  review  yours.  Observe  this 
rule,  and  expletives  will  be  less  necessary. 

V.  Endeavor  to  have  a  unity  of  design 
running  through  your  scheme  of  prayer, 
and  let  one  petition  be  connected  with  ano- 
ther by  natural,  but  never  labored  transi- 
tion. It  is  better  there  should  be  no  con- 
nection at  all,  than  any  that  seetns  forced 
and  aflected. 

VI.  Insist  chiefly  on  those  parts  of  prayer 
that  suit  best  with  your  own  frame  and 
state,  not  entirely,  however,  to  thejieglect 
of  others  ;  and  endeavor  to  keep  up  a  con- 
stant sense  of  your  own  concern  in  what 
you  ask. 

VII.  Forget  not  the  public,  but  pray  for 
them  with  seriousness.  Plead  for  heathens, 
Jews,  Mahometans,  papists,  and  persecuted 
protestants ;    pray   for  your  own  country 


PUBLIC    PRAYER. 


491 


with  cordial  love  and  esteem.  Remember 
that  praying  for  the  king  is  part  of  the  con- 
dition on  which  our  toleration  is  granted. 
Forget  not  magistrates  and  ministers  ;  but 
recollect  of  what  great  importance  their 
character  and  conduct  is,  and  observe  scrip- 
ture expressions  that  may  be  properly  ap- 
plied to  any  of  these  uses. 

VIII.  Remember  the  particular  cases  of 
your  liearers,  and  tlie  immediate  concerns 
of  the  congregation.  Here  pray  for  the 
aged  and  the  young,  and  particularly  for 
the  children  of  the  flock.  Pray  for  the 
heads  of  families,  and  thus  remind  them  of 
their  duty,  the  conscientious  discharge  of 
which  is  of  such  vast  importance  to  reli- 
gion. Pray  for  unconverted  sinners,  as 
seeing  them  upon  the  brink  of  hell !  Plead 
earnestly  for  them  ;  this  is  often  the  means 
of  awakening  them ;  and  in  this  respect, 
while  we  are  yet  speaking,  God  appears  to 
hear.  Remember  tenderly  the  afflicted  and 
the  tempted,  and  let  particular  cases  have 
a  moderate  share  in  your  addresses ;  this 
engages  the  affections  of  the  people  greatly, 
and  is  often  the  means  of  administering  sup- 
port. 

IX.  Let  the  blessed  work  of  praise  have 
a  large  share  in  your  prayers.  This  made 
up  much  of  the  ancient  liturgies,  and  is  so 
suited  to  the  Lord's  day,  that  it  is  a  pity 
that  it  is  not  more  regarded.  Labor  to  af- 
fect your  own  hearts  with  a  sense  of  God's 
mercies  to  you  at  all  times,  and  then  you 
will  always  be  in  a  frame  for  this. 

X.  Use  many  scripture  expressions  in 
prayer.  They  are  peculiarly  affecting,  and 
very  proper  ;  and  the  hearers  also  from  the 
beginning  of  them  will  know  what  they  are 
to  expect ;  and  thus  one  great  objection 
against  extempore  prayer  will  be  removed. 

XI.  Take  care  that  you  are  not  too  long 
in  prayer  before  the  sermon.  For  this 
purpose  it  is  best  to  throw  what  relates  to 
the  public  into  the  last  prayer,  especially 
when  preaching  in  or  about  London  ;  twen- 
ty minutes  is  generally  enough,  nor  is  fif- 
teen too  little.  Let  the  last  prayer  be  agree- 
able to  the  sermon  ;  introduce  the  principal 
thoughts  and  heads,  but  do  not  turn  h  into 
a  preaching  prayer,  nor  repeat  any  pecu- 
liar fine  passages  of  the  sermon,  lest  you 
should  seem  too  fond  of  them.  Rather  in- 
troduce some  additional  thoughts,  which 
you  had  not  time  to  introduce  in  your  ser- 
mon.  And  if  you  pray  at  any  time  after 
any  of  your  brethren  have  been  preaching, 


suit  your  prayer  as  much  as  possible  to 
what  you  have  heard  ;  and,  on  the  whole, 
make  it  a  kind  of  specimen  to  the  people  of 
the  manner  in  which  sermons  ought  to  be 
prayed  over  by  them. 


XV.— PUBLIC  PRAYER. 

BY  THE  REV.  H.  HUiMPIIREY,  D.  D.,  PRESIDENT  OF 
AMHERST  COLLEGE,  U.  S. 

I  CANNOT  dismiss  the  subject  of  your  pul- 
pit performances,  without  offering  a  few 
hints  upon  prayer.  Prayer,  as  the  only 
medium  of  communication  between  earth 
and  heaven,  is  an  exceedingly  important 
part  of  public  worship.  In  your  sermons, 
you  are  the  mouth  of  God  to  the  people. 
In  your  prayers,  you  are  the  mouth  of  the 
people  to  God  ;  and  how  important,  that 
when  you  rise  up  in  the  great  congregation 
to  address  the  "  High  and  Lofty  One  who 
inhabiteth  eternity,"  your  "  lips  should  be 
touched  with  a  live  coal  from  oft'  his  altar." 
Were  you  an  episcopal  minister,  the  great 
thing  would  be  to  read  well.  Having  all 
the  |)rayers  before  you  in  the  liturgy,  you 
would  of  course  feel  no  anxiety  in  regard 
to  the  matter.  But  as  you  are  a  presby. 
terian,  and  pray  without  a  book,  the  case 
is  very  different.  You  are  responsible  for 
the  matter,  as  well  as  the  manner.  You 
must  compose  your  prayers  either  in  the 
study  or  in  the  pulpit. 

Some  theological  teachers  advise  their 
pupils  to  write  out  their  prayers  at  first,  and 
commit  them  to  memory.  This  method 
has  undoubtedly  some  advantages  ;  and  I 
had  much  rather  you  would  adopt  it  than 
to  go  into  the  pulpit  with  a  stammering 
tongue,  or  without  a  serious  premeditation. 
But  it  seems  to  me  liable  to  some  weighty 
objections.  If  you  write  and  commit  your 
prayers,  when  you  enter  the  ministry,  you 
will  be  very  apt  to  fall  into  a  dull  and  for- 
mal monotony.  The  words  and  sentences 
which  you  have  committed  to  memory  and 
repeated  often,  will  occur  to  your  mind,  to 
the  exclusion  of  other  and  equally  appro- 
priate language.  The  consequence  will 
be,  that  you  will  never  be  likely  to  acquire 
the  power  of  expressing  your  thoughts  free- 
ly and  copiously,  on  all  the  topics  of  pray- 
er which  will  be  suggested  by  the  ever- 
varying  circumstances  of  your  congrega- 
tion.    It  appears  to  me,  that  the  better  way 


492 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


for  theological  students  and  young  pastors 
is,  to  prepare  themselves,  not  by  writing, 
but  by  studying  the  scriptures,  to  pour  out 
their  hearts  to  God,  as  the  thoughts  arise 
in  their  minds.  In  this  way,  they  will  soon 
be  able  to  express  themselves  with  fluency 
and  propriety  on  all  occasions  and  at  the 
shortest  notice. 

Am  I  right  in  thinking,  that  this  branch 
of  education  for  the  ministry  is  less  attend- 
ed to  than  its  importance  demands  ?  I 
confess  it  appears  to  me,  that  many  of  our 
young  ministers  preach  much  better  than 
they  pray.  And  may  not  the  reason  be 
that  preaching  has  some  how  come  to  be 
thought  a  much  more  important  branch  of 
public  worship  than  prayer.  But  is  this  a 
right  view  of  the  subject  ?  Our  fathers 
did  not  think  so.  They  laid  great  stress 
upon  appropriate  fervent  prayer,  and  were 
remarkable  for  the  apt  and  free  use  of  scrip- 
ture in  their  prayers.  They  seemed  to 
think,  that  the  more  of  the  Bible  they  could 
bring  in  the  better.  Were  they  mistaken  ? 
Would  the  churches  have  been  more  edi- 
fied with  their  devotional  exercises  in  the 
sanctuary,  if  they  had  breathed  out  the  de- 
sires of  their  hearts  more  in  polished  sen- 
tences of  their  own,  and  less  in  the  lan- 
guage- of  David,  and  Isaiah,  and  Paul  ? 
Whether  it  is  because  some  of  the  younger 
brethren  in  the  ministry,  who  preach  ex- 
ceedingly well,  intentionally  avoid  the  use 
of  scripture  in  their  prayers,  or  because  it 
is  so  much  less  familiar  to  them  than  it 
was  to  the  fathers,  I  shall  not  pretend  to 
say  ;  but  whatever  may  be  the  reason,  the 
difference  is  very  striking  indeed.  Let 
those  who  hear  the  greatest  number  of 
preachers  at  home  and  abroad  take  partic- 
ular notice,  and  tell  me  whether  I  am 
right  or  wrong  in  my  impressions.  Would 
it  perceptibly  shorten  some  of  their  pray- 
ers, to  take  out  of  them  every  word  of  scrip- 
ture which  they  contain  ? 

I  hope  that  your  prayers  will  be  eminent- 
ly biblical,  as  well  as  fervent,  comprehen- 
sive, and  appropriate.  Nothing  so  enriches 
the  devotional  exercises  of  the  sanctuary  as 
the  language  of  the  inspired  writers.  Noth- 
ing breathes  into  these  exercises  so  much 
of  the  breath  of  spiritual  life.  Nothing 
elevates  an  assembly  of  devout  worship- 
pers so  near  to  the  gate  of  heaven.  You 
cannot  study  the  word  of  God  too  diligent- 
ly with  reference  to  this  particular  object. 
It  was  said  of  an  eminently  devoted  minis- 


ter of  the  Old  South  Church  in  the  city  of 
Boston,  that  he  committed  the  whole  book 
of  Psalms  to  memory,  so  that  he  might  al- 
ways have  at  command  an  inexhaustible 
store  of  the  most  appropriate  language  for 
prayer.  I  would  that  every  young  minis- 
ter might  be  induced  to  do  the  same.  The 
task  once  entered  upon  would  be  delight- 
ful, and  might  be  accomplished  in  less  than 
half  a  year.  One  of  these  hundred  and 
fifty  sacred  lyrics  might  upon  an  average 
be  committed  daily  Avithout  the  least  inter- 
ference with  other  duties.  This  single  ac- 
quisition would  make  you  infinitely  richer 
than  thousands  of  gold  and  silver. 

The  leading  and  essential  topics  of  prayer 
are  invocation,  adoration,  confession,  peti- 
tion, and  thanksgiving.  All  these  should 
be  brought  in  every  sabbath  day,  and  you 
will  find  yourself  greatly  assisted  by  some- 
thing like  the  methodical  arrangement 
which  is  here  indicated.  Sometimes  you 
will  dwell  longer  upon  one  topic,  sometimes 
upon  another,  and  sometimes  you  will  find 
it  convenient,  perhaps,  to  adopt  a  different 
order.  But  regard  to  method  you  must  al- 
ways have.  If  you  commence  without  a 
plan,  you  will  be  liable  to  wander,  you 
know  not  where,  to  fall  into  bewildering,  if 
not  "  vain  repetitions,"  and  to  protract  the 
exercise  to  a  tiresome  length. 

You  will  find  it  very  much  for  your  im- 
provement  in  the  gift  of  prayer,  to  make 
the  chapter  which  you  read  in  your  family 
devotions  the  main  subject  of  the  exercise, 
in  the  way  of  confession,  petition,  or  thanks- 
giving, as  either  of  these  topics  may  be 
most  distinctly  suggested.  You  will  also, 
if  my  own  experience  does  not  deceive  me, 
derive  much  advantage  to  yourself,  while 
you  impress  scriptural  truth  more  deeply 
upon  the  hearts  of  your  congregation,  by 
going  over  the  leading  topics  of  your  last 
sermon  in  prayer,  while  they  are  yet  fresh 
in  the  minds  of  all.  For  example,  if  you 
preach  on  depravity,  or  faith,  or  repentance 
in  the  forenoon,  make  that  the  burden  of 
your  first  prayer  in  the  afternoon.  It  is 
well,  I  think,  generally  to  confine  your  morn- 
ing prayer  chiefly  to  the  state  and  wants 
of  your  own  people,  and  to  reserve  the  oth- 
er and  more  public  topics  for  the  evening. 

Avoid  every  thing  like  ostentation  in 
prayer.  Let  your  language  be  simple  and 
child-like.  Let  your  attitude  be  reveren- 
tial, as  becomes  a  worm  of  the  dust  ad- 
dressing a  God  of  infinite  majesty  and  pu- 


PUBLIC  PRAYER. 


493 


rity.  Let  the  tones  of  your  voice  be  sol- 
emn, but  natural — supplicatory,  *but  not 
affected.  Let  your  enunciation  be  deliber- 
ate, but  not  drawling.  Be  careful  not  to 
weary  the  congregation  by  the  unreasona- 
ble length  of  your  prayers.  On  ordinary 
occasions  a  quarter  of  an  hour  before  the 
sermon,  and  two  or  three  minutes  at  the 
close,  is  probably  as  long  as  is  profitable, 
though  I  would  by  no  means  have  you  al- 
ways confine  yourself  to  any  definite  limits. 
Much  will  depend  upon  your  own  spiritual 
frame  and  that  of  your  people. 

As  helps  to  improvement  in  prayer,  let 
me  recommend  to  you  both  Watts  and 
Henry  as  invaluable.  I  do  not  see  how  a 
young  minister  can  do  without  them. 

One  suggestion  more,  and  I  have  done. 
Whenever  you  are  called  upon  to  make  the 
introductory,  or  consecrating,  or  concluding 
prayer  at  an  ordination,  keep  within  your 
own  proper  limits,  both  as  to  time  and  top- 
ics. For  want  of  a  due  regard  to  this  cau- 
tion, the  whole  ground  is  often  gone  over 
two  or  three  times.  In  almost  every  thing 
but  the  name,  the  first  prayer  is  the  ordain- 
ing prayer,  and  it  is  well  if  he  who  closes 
the  exercises  does  not  go  back  and  set  the 
candidate  over  the  people  for  the  third 
time. 


XVL— PUBLIC  PRAYER. 

BY  THE  REV.  E.  PARSONS,  LATE  OF  LEEDS. 

This  subject  has  been  hitherto  most 
criminally  neglected  amongst  us,  and  the 
advocates  of  forms  of  prayer  have  been 
supplied  with  some  of  their  strongest  argu- 
ments against  what  is  denominated  "  free 
prayer."  For  these  reasons  I  would  now 
call  your  attention  to  the  importance  I  at- 
tach to  the  proper  discharge  of  this  duty, 
and  to  some  advice  founded  on  its  import- 
ance. 

Why,  T  ask,  in  the  first  place,  why 
should  all  your  attention  to  arrangement 
and  preparation,  be  devoted  to  the  sermon  ? 
I  know  you  will  not  preach  without  think- 
ing ;  then  why  pray  without  thinking  ?  Is 
previous  thought  necessary  in  your  ad- 
dresses to  man,  but  wholly  unnecessary  in 
your  supplications  to  God  ?  I  exhort  you 
to  study  variety  in  this  exercise,  and  be 
duly  attentive  to  the  method.     Let  the  lan- 


guage in  which  you  address  yourself,  be 
such  as  becomes  the  divine  Majesty  ;  avoid 
all  irreverent  familiarity  ;  and  discard  all 
low  and  cant  phraseology,  with  all  those 
hackneyed  expressions  which  sound  upon 
the  ear  with  freezing  and  deadening  for- 
mality. 

Guard  also  against  the  use  of  unmean- 
ing and  contradictory  expressions.  For 
instance,  I  have  heard  some  brethren,  who 
after  praying  half  an  hour  or  more,  and 
preaching  an  hour  and  ten  or  twenty  min- 
utes, and  singing  three  hymns  of  accordant 
length, — I  have  heard  such  brethren,  after 
wearying  the  patience  of  a  whole  congre- 
gation by  their  prolixity,  quaintly  pray, 
that  "  God  would  forgive  their  short  com- 
ings." Your  own  recollection  will  easily 
furnish  you  with  instances,  equally  illus- 
trative of  the  other  particulars  I  have  men- 
tioned. 

But  what  shall  be  said  of  that  spirit  of 
rancor  which  so  grossly  violates  the  spirit, 
and  perverts  the  design  of  prayer  ?  I  am 
ashamed  to  reflect  upon  the  angry  and  vin- 
dictive tones,  in  which  some  are  apt  to  ad- 
dress the  God  of  love,  whenever  they  hap- 
pen to  be  oflTended  with  man.  Whatever 
you  may  sufl^er  from  the  scourge  of  the 
tongue,  or  any  other  instrument  of  a  perse- 
cuting malignity,  never  let  your  sufierings 
extort  from  you  a  word  that  would  savor 
of  a  retaliatory  disposition.  If  we  ought 
not  to  hint  at  private  disagreements,  dis- 
putes, and  discords,  in  preaching  the  gospel 
of  peace,  how  much  more  cautious  we 
should  be  against  this,  when  we  publicly 
supplicate  the  thi'one  of  grace !  The  man 
who  can  be  so  overcome  by  an  evil  temper 
as  to  "  pray  at"  those  who  displease  him, 
is  guilty  of  contemptible  meanness  and  dis- 
gusting impiety. 

Do  not  preach  in  prayer.  I  mean  not 
to  exclude  the  proper  language  of  adora- 
tion, but  you  have  no  occasion  to  spend 
your  time  in  telling  God  what  he  is,  how 
many  great  and  glorious  perfections  he  pos- 
sesses, and  in  what  manner  he  governs  the 
world  ;  nor  is  it  necessary  that  you  should 
expatiate  upon  the  doctrinal  articles  of  your 
creed,  or  the  institutions  and  obligations  of 
religion.  And  I  would  further  advise  you 
not  to  pray  specifically  for  yourself  in  pub- 
lic. Who  can  hear  with  devotional  feel- 
ings,  such  language  as  this  :  "  Lord,  have 
respect  unto  thy  poor  unworthy  servant 
who  is  now  to  speak   in   thy  name ;  look 


494 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


upon  thy  poor  worm,  thy  weak  and  sinful 
dust;  own  the  meanest  and  most  worthless 
of  all  thy  instruments."  All  this,  to  be 
sure,  sounds  very  humble,  it  is  even  self- 
degradation  ;  but,  with  all  my  charity,  I 
can  never  help  suspecting  the  lurking  prin- 
ciple of  it,  and  with  all  my  courage,  I 
would  not  venture,  in  the  hearing  of  these 
brethren,  to  pray  for  them  in  their  own  hu- 
miliating dialect.  Humble  yourself  before 
God  in  your  closet,  and  he  will  honor  you 
in  his  house,  without  any  of  this  fulsome 
parade  about  yourself. 

Avoid  every  thing  that  is  inconsistent 
with  devotional  simplicity  ;  and  that  savors 
of  Pharisaical  commendation.  When  you 
feel  most  humility  and  fervor  of  spirit  in 
public  prayer,  keep  your  feelings  to  your- 
self The  expressions  of  devotional  expe- 
rience that  may  be  indulged  in  private,  are 
often  highly  improper  in  a  mixed  assembly. 
The  terms  "  most  humbly — most  earnest- 
ly," and  other  similar  epithets,  applied  both 
to  prayer  and  praise,  should  be  used  very 
cautiously.  As  you  expect  your  congre- 
gation to  unite  in  your  petitions  to  God, 
your  words  should  be  such  as  will  admit 
of  their  doing  so  without  incurring  the  guilt 
of  presumption.  Generalize  as  much  as 
possible  both  the  language  and  the  subject- 
matter  of  your  prayers  ;  and  descend  to  no 
particulars  that  might  offend  the  chaste  ear 
of  devotion,  or,  in  any  respect,  frustrate  the 
design  of  the  exercise.  "  Be  not  rash  with 
thy  mouth,  and  let  not  thine  heart  be  hasty 
to  utter  any  thing  before  God  ;  for  God  is 
in  heaven  and  thou  upon  earth  ;  therefore 
let  thy  words  be  chosen  and  hw." 


XVII.— THE  CONNECTION   OF  SCIENCE 
WITH  PULPIT  MINISTRATIONS. 

BT   THE    REV.    DR.  HOPKINS,  PRESIDENT  OF  WILLIAMS 
COLLEGE,  U.  S. 

In  its  literal  acceptation,  and  in  its  high- 
est character,  the  gospel  is  good  tidings  ; 
and  it  is  the  grand  business  of  those  who 
preach  it,  to  commend  it  as  worthy  of  all 
acceptation  to  them  that  are  lost.  Nothing 
can  compensate  in  a  preacher  for  the  want 
of  a  heart-felt  conviction  of  the  ruin  of  man, 
and  that  the  gospel  is  the  all-sufficient  and 
the  only  remedy  ;  and  nothing  can  excuse 
him  if  he  do  not  urge  the  acceptance  of  this 


remedy  upon  his  fellow-men  with  his  ut- 
m.ost  force  of  intellect  and  energy  of  feel- 
ing.  His  appropriate  office  is  to  preach  the 
gospel  of  peace,  to  bring  glad  tidings  of 
good  things,  to  stand  as  an  ambasscfdor  for 
Christ,  and  to  beseech  men  in  his  stead  to 
be  reconciled  to  God.  But  though  this  is 
the  chief,  it  is  not  the  only  relation  which 
the  preacher  holds  to  society  ;  for  as  the 
light  of  the  sun  not  only  reveals  to  us  the 
azure  depths  from  which  it  comes,  but  also 
quickens  vegetation  into  life,  and  spreads 
a  mantle  of  beauty  over  the  earth,  so  does 
the  gospel  of  Christ  not  only  reveal  our  re- 
lations to  God  and  the  heaven  which  is  to 
be  our  home,  but  it  is  spread  over  all  the 
social  relations,  and  is  an  essential  element 
in  the  production  of  that  moral  verdure 
without  which  society  would  be  a  wa.ste. 
Where  the  Sun  of  righteousness  shines,  the 
whole  soil  is  meliorated.  The  hemlock 
and  the  nightshade  grow  less  rankly,  the 
natural  affections  expand  more  fully  and 
shed  a  sweeter  fragrance,  and  the  seed 
sown  bears  fruit  for  this  life  as  well  as  for 
life  eternal.  The  system  which  the  preach- 
er advocates  is  therefore  not  isolated  and 
arbitrary  ;  it  is  not  a  foreign  and  discordant 
mass  thrown  into  society  and  fitted  only  to 
be  a  source  of  terror  to  some,  of  ridicule  to 
others,  and  a  curse  to  all  ;  but  it  has  rela- 
tions to  the  works  of  God,  to  the  social  and 
political  well-being  of  man,  to  the  secret 
thoughts  and  hidden  structure,  as  well  as 
to  the  immortal  destiny  of  the  soul.  It  is 
only  in  the  atmosphere  of  a  pure  Christian- 
ity  that  social  man  can  attain  his  true  stat- 
ure. In  this  he  moves  and  respires  freely, 
while  every  other  system  is  like  an  atmo- 
sphere more  or  less  deprived  of  its  vital  prin- 
ciple,  and  lies  like  an  oppressive  and  suffo- 
cating weight  upon  him.  As  vvell  then 
may  the  natural  philosopher  rest  satisfied 
with  his  knowledge  of  the  literal  atmo- 
sphere as  the  breath  of  life,  and  disregard 
its  connection  with  vegetation,  and  its  use 
in  evaporating  water,  and  reflecting  light, 
and  conveying  sound,  and  facilitating  com- 
merce,  as  may  the  preacher  of  Cliristianity 
consider  it  simply  in  its  relation  to  another 
world,  without  regardino:  its  connection  wiln 
the  works  of  God,  and  its  present  influence 
on  the  well-being  of  society. 

How  then  shall  the  gospel  be  studied  so 
as  most  fully  to  liberalize  the  mind,  and  to 
fit  the  pulpit  to  stand,  as  it  should,  far  more 
than  at  present,  as  the  great  educator  of  a 


THE  CONNECTION  OF  SCIENCE  WITH  PULPIT  MINISTRATIONS. 


495 


Christian  community,  and  the  guardian  of 
its  dearest  temporal  as  well  as  immortal 
interests  ?  1  reply,  that  in  order  to  this,  the 
gospel  must  be  studied,  first,  as  a  science, 
connected  in  its  general  spirit  with  other 
sciences ;  and  second,  in  the  simplicity  of 
its  plan,  and  the  variety  of  its  adapta- 
tions to  the  works  of  God,  and  the  dif- 
ferent conditions  of  individual  and  social 
man. 

When  I  speak  of  the  connection  of  Chris- 
tianity, in  its  general  spirit,  with  other  sci- 
ences, I  have  no  reference  to  that  mere  ac- 
cidental and  external  connection  which  has 
been  occasionally  a  topic  of  deep  interest 
since  the  time  of  Galileo.  At  intervals 
within  the  last  two  or  three  hundred  years 
there  has  appeared  some  new  science  or 
discovery  shooting  athwart  the  religious 
horizon,  which  has  seemed  to  the  timid  re- 
ligionist like  the  comet  of  old,  not  a  part  of 
our  system,  but  sent  for  its  destruction. 
For  a  time  he  has  watched  its  progress  with 
breathless  apprehension,  till  it  has  perhaps 
seemed  to  pass  out  of  sight  into  the  dark- 
ness of  infidelity  ;  while  there  has  been 
heard  rising  on  every  side  demoniac  exulta- 
tion. Then  it  is  that  he  has  settled  back 
upon  that  faith  which  he  alone  knows  of 
who  does  the  will  of  God,  and  after  resting 
awhile  in  that  position,  has  been  surprised 
to  see  the  same  erratic  star  circling  back, 
and  coming  in  to  do  homage  to  revelation. 
Thus  has  it  ever  been,  thus  will  it  ever  be  ; 
and  the  duty  of  the  preacher  in  regard  to 
this  department,  is  to  keep  himself  informed 
of  the  facts,  to  promote  investigation  by  all 
the  means  in  his  power,  and  not  to  be  soon 
troubled  in  his  mind  as  though  every  east- 
ern forgery  had  the  evidence  of  holy  writ, 
or  as  though  the  theories  of  the  geologists 
were  as  solid  as  their  rocks. 

It  is  indeed  a  remarkable  fact,  and  one 
which  commends  to  our  especial  attention 
the  feature  of  the  gospel  now  contemplated, 
that  in  an  age  when  science,  as  connected 
with  general  laws,  was  unknown,  the  gos- 
pel should  have  been  based  upon  that  very 
feature  in  the  character  of  God,  his  deter- 
mined adherence  to  law,  which  lies  at  the 
foundation  of  natural  science.  The  par- 
don of  the  gospel  is  not  a  setting  aside  of 
the  law,  nor  a  repeal  of  its  penalty  ;  but  it 
is  granted  in  compliance  with  a  law  higher 
and  more  general  than  that  which  was 
broken.  It  is  for  the  purpose  of  this  illus- 
tration, as  if  the  law  of  the  periodical  time 


of  the  earth's  rotation  should  be  infringed, 
and  its  year  prolonged  a  month  by  the  ap- 
proach of  a  new  planet.  Were  such  an 
infringement  to  take  place  without  an  ap- 
parent and  adequate  reason,  it  would  un- 
settle the  foundations  of  Astronomy.  But 
when  the  planet  is  seen  to  hold  such  a  po- 
sition as  it  ought,  in  order  to  retard  the 
earth,  and  the  less  general  law  of  the 
earth's  time  of  revolution  gives  way  to  the 
more  general  one  of  gravitation,  the  founda- 
tions of  astronomy  remain  untouched,  and 
its  fundamental  law  is  confirmed  and  honor- 
ed. Now  in  the  eyes  of  all  heaven  Christ 
has  done  that  in  relation  to  the  pardon  of 
sinners  which  in  the  case  supposed  the  ap- 
pearance of  the  new  body  would  do  in  the 
eyes  of  an  astronomer — has  furnished  a 
reason  why  that  pardon  should  be  granted, 
a  principle  on  which  it  takes  place,  so  that 
the  law  remains  in  all  its  integrity,  and  the 
sword  of  justice  in  the  hand  of  the  eternal 
God  glitters  as  brightly  as  ever,  or  rather, 
since  the  death  of  Christ,  seems  to  cast  an 
intenser  light.  If  then  the  moral  kingdom 
of  God  is  thus  in  all  its  departments  gov- 
erned by  general  laws,  shall  it  be  less  salu- 
tary and  ennobling  to  the  mind  to  under- 
stand these,  than  to  understand  the  general 
laws  of  the  physical  universe,  the  discovery 
and  comprehension  of  which  has  always 
been  esteemed  the  mark  of  an  enlarged 
mind,  and  is  often  among  the  highest 
achievements  of  genius  ? 

But  we  should  wrong  the  tendency  of 
the  gospel  to  liberalize  the  mind,  if  we  were 
to  represent  it  as  adapted  to  give  us  com- 
mand only  over  a  system  of  truth,  running 
parallel  indeed  with  others,  but  disconnect- 
ed with  them.  The  great  systems  of  phy- 
sical and  moral  truth  are  not  disconnected, 
and  were  it  only  for  the  purpose  of  illustra- 
tion, it  would  behoove  the  preacher  to  be  fa- 
miliar with  the  fields  of  science.  They 
have  indeed  been  studied  as  separate,  just 
as  the  arterial  and  venous  systems  in  the 
human  body  were  once  studied  as  separate  ; 
but  it  will  yet  be  seen  that  it  is  in  the  moral 
portion  of  this  universe  that  the  pulse  of  its 
life  throbs,  and  that  it  is  from  its  connec- 
tion with  this  that  the  rest  derives  its  vital- 
ity and  importance.  In  the  earlier  stages 
of  society  these  sciences,  like  the  different 
tribes  of  men,  were  supposed  to  be  rivals 
of  each  other ;  but  as  it  has  been  found 
that  there  is  a  brotherhood  of  man  over  the 
v/hole  earth,  and  that  the  prosperity  of  one 


496 


ON  THE  COMPOSITION  AND  DELIVERY  OF  SERMONS. 


nation  is  the  best  means  of  securing  that  of 
the  rest,  so  it  has  been  found  that  ihe  sci- 
ences are  all  of  one  family,  and  that  the 
advancement  of  one  has  an  immediate  ef- 
fect upon  that  of  others,  and  this  has  pro- 
moted a  spirit  of  liberality  and  co-operation 
among  scientific  men.  Into  this  circle  and 
brotherhood,  however,  it  seems  not  to  have 
been  thought  that  religion  had  a  claim  to 
enter.  It  has  been  supposed  to  have  its 
own  place,  and  its  own  claims,  and  its  own 
modes  of  investigation.  But  every  thing 
now  seems  to  indicate  that  there  is  an  im- 
mense intellectual  and  moral  universe  cor- 
responding in  extent  and  variety  to  the 
physical  universe,  and  that  these  are  link- 
ed together  by  numberless  relations  so  as  to 
form  but  one  whole.  That  there  must  be 
this  unity,  thoughtful  men  have  long  been 
satisfied,  and  the  present  is  a  period  of 
eager  expectation  for  its  more  full  recogni- 
tion. It  is  like  that  period  in  the  history 
of  electricity,  when  philosophers  were 
watching  for  the  link  that  should  bind  the 
electrical  phenomena  of  the  earth  and  the 
heavens  together.  Or  like  that  period 
which  now  again  recurs  in  the  history  of 
the  same  science  in  its  connection  with 
magnetism  and  light  and  caloric  ;  when  the 
phenomena  of  all  of  them  seem  to  indicate 
some  central  point  of  radiation  by  their 
connection  with  which  they  may  be  several- 
ly embraced  under  the  same  general  law, 
and  be  set  as  a  single  gem  in  the  diadem 
of  science.  It  is  to  this  point  that  the  eyes 
of  the  student  are  now  turned.  This  is 
the  next  step  to  be  taken.  Rising  from  dif- 
ferent and  distant  sources,  science  and  re- 
ligion are  like  two  mighty  rivers,  sometimes 
seeming  to  run  in  opposite  directions,  but 
yet  tending  to  empty  their  watei's  at  the 
same  point,  into  the  same  ocean.  Already 
are  they  seen  to  approach  each  other  ; 
words  of  friendly  salutation  are  exchanged 
across  the  isthmus  which  yet  divides  them, 
and  the  pennons  which  gleam  from  the  ves- 
sels of  those  who  float  upon  their  surface 
are  found  to  contain  mottoes  of  similar  im- 
port. On  the  one  I  see  it  is  wrttten, 
"Great  and  marvellous  are  thy  works. 
Lord  God  Almighty  ;"  and  on  the  other, 
"Just  and  true  are  thy  ways,  O  thou  king 
of  saints ;"  and  when  these  two  currents 
shall  unite,  then  there  shall  go  up  from  the 
blended  multitude,  as  the  sound  of  many 
watQrs,  the  one  undivided  song  of  Moses 
and  the  Lamb. 


XVIII— ON  A  MINISTER'S  QUALIFYING 
HIMSELF  FOR  HIS  OFFICE,  &c. 

BY    THE    REV.    R.    CECIL,    M.  A. 

When  a  young  minister  sets  out,  he  should 
sit  down  and  ask  himself  how  he  may  best 
qualify  himself  for  his  oflice. 

How  does  a  physician  qualify  liimself  ? 
It  is  not  enough  that  he  offers  to  feel  the 
pulse.  He  must  read,  and  inquire,  and 
observe,  and  make  experiments,  and  cor- 
rect liimself  again  and  again.  He  mUsSt 
la)^  in  a  stock  of  medical  knowledge  before 
he  begins  to  feel  the  pulse. 

The  minister  is  a  physician  of  a  far  high- 
er order.  He  has  a  vast  field  before  him. 
He  has  to  study  an  infinite  variety  of  con- 
stitutions. He  is  to  furnish  himself  with 
the  knowledge  of  the  whole  system  of 
remedies.  He  is  to  be  a  man  of  skill  and 
expedient.  If  one  thing  fail,  he  must  know 
how  to  apply  another.  Many  intricate  and 
perplexed  cases  will  come  before  him  :  it 
will  be  disgraceful  to  him  not  to  be  pre- 
pared for  such.  His  patients  will  put  many 
questions  to  him  :  it  will  be  disgraceful  to 
him  not  to  be  prepared  to  answer  them. 
He  is  a  merchant  embarking  in  extensive 
concerns.  A  little  ready  money  in  the 
pocket  will  not  answer  the  demands  that 
will  be  made  upon  him.  Some  of  us  seem 
to  think  it  will,  but  they  are  grossly  de- 
ceived. There  must  be  a  well-furnished 
account  at  the  banker's. 

But  it  is  not  all  gold  that  glitters.  A 
young  minister  must  learn  to  separate  and 
select  his  materials.  A  man  who  talks  to 
himself  will  find  out  what  suits  the  heart 
of  man  :  some  things  respond  ;  they  ring 
again.  Nothing  of  this  nature  is  lost  on 
mankind  ;  it  is  worth  its  weight  in  gold, 
for  the  service  of  a  minister.  He  must 
remark,  too,  what  it  is  that  puzzles  and 
distracts  the  mind :  all  this  is  to  be 
avoided  ;  it  may  wear  the  garb  of  deep 
research,  and  great  acumen,  and  extensive 
learning ;  but  it  is  nothing  to  the  mass  of 
mankind. 

One  of  the  most  important  considerations 
in  making  a  sermon,  is  to  disembarrass  it 
as  much  as  possible.  The  sermons  of  the 
last  century  were  like  their  large  unwieldy 
chairs.  Men  have  now  a  far  more  true 
idea  of  a  chair.  They  consider  it  as  a 
piece  of  furniture  to  sit  upon,  and  they  cut 
away  from  it  every  thing  that  embarrasses 
and  encumbers  it.     It  requires  as  much 


QUALIFICATIONS  FOR  A  MINISTER. 


497 


reflection  and  wisdom  to  know  what  is  not 
to  be  put  into  a  sermon  as  what  is. 

He  should  become  a  philosopher  also. 
He  should  make  experiments  on  himself 
and  others,  in  order  to  find  out  what  will 
produce  effect.  He  is  a  fisherman,  and  the 
fisherman  must  fit  himself  to  his  employ- 
ment. If  some  fish  will  bite  only  by  day, 
he  must  fish  by  day ;  if  others  will  bite 
only  by  moonlight,  he  must  fish  for  them 
by  moonlight.  He  has  an  engine  to  work, 
and  it  must  be  his  most  assiduous  endeavor 
to  work  his  engine  to  the  full  extent  of  its 
powers ;  and  to  find  out  its  powers,  is  the 
first  step  towards  success  and  efl^ect. 

But  all  the  minister's  efforts  will  be 
vanity,  or  worse  than  vanity,  if  he  have 
not  unction.  Unction  must  come  down 
from  heaven,  and  spread  a  savor,  and  rel- 
ish, and  feeling  over  his  ministry.  And, 
among  all  the  other  means  of  qualifying 
himself  for  his  office,  the  Bible  must  hold 
the  first  place,  and  the  last  also  must  be 
given  to  the  word  of  God  and  prayer. 

Some  men  set  up  exorbitant  notions  about 
accuracy  ;  but  exquisite  accuracy  is  totally 
lost  on  mankind.  The  greater  part  of 
those  who  hear,  cannot  be  brought  to  see 
the  points  of  the  accurate  man.  The  scrip- 
tures are  not  written  in  this  manner.  I 
should  advise  a  young  minister  to  break 
through  all  such  cobwebs  as  these  unphilo- 
sophical  men  would  spin  round  him.  An 
humble  and  modest  man  is  silenced,  if  he 
sees  one  of  these  critics  before  him.  He 
should  say,  "  I  am  God's  servant ;  to  my 
63 


own  master  I  stand  or  fall  ;  I  will  labor 
according  to  the  utmost  ability  which  God 
giveth,  and  leave  all  consequences  to  him." 

We  are  especially  taught  in  the  New 
Testament  to  glorify  the  Spirit  of  God; 
and,  in  his  gracious  operations  in  our  min- 
istry, we  are  nearer  the  apostolic  times 
than  we  often  think  ourselves. 

But  this  assistance  is  to  be  expected  by 
us,  as  laborers  in  the  vineyard ;  not  as 
rhapsodists.  Idle  men  may  be  pointed 
out,  who  have  abused  the  doctrine  of  divine 
assistance  ;  but  what  has  not  been  abused  ? 
We  must  expect  a  special  blessing  to  ac- 
company the  truth  ;  not  to  supersede  labor, 
but  to  rest  on  and  accompany  labor. 

A  minister  should  satisfy  himself  in  say- 
ing, "  It  matters  not  what  men  think  of  my 
talents:  am  I  doing  what  I  can?"  For 
there  is  great  encouragement  in  that  com- 
mendation of  our  Lord's,  "  She  hath  done 
what  she  could." 

I  have  been  cured  of  expecting  the  Holy 
Spirit's  influence  without  due  preparation 
on  our  part,  by  observing  how  men  preach 
who  take  up  that  error.  I  have  heard  such 
men  talk  nonsense  by  the  hour. 

We  must  combine  Luther  with  St.  Paul 
— henft  orasse  est  hen^  studuisse,  must  be 
united  with  St.  Paul's,  "  Meditate  upon 
these  things  ;  give  thyself  wholly  to  them, 
that  thy  profiting  may  appear  to  all."  One 
errs  who  says,  I  will  preach  a  reputable 
sermon  ;  and  another  errs  who  says,  I  will 
leave  all  to  the  assistance  of  the  Holy  Spirit, 
while  he  has  neglected  a  diligent  preparation. 


ESSAYS 


ESSENTIAL   CHARACTERISTICS    OF  AN   EFFI 
CIENT  MINISTRY. 


I.— PERSONAL  PIETY. 

BY  THE  REV.  JOHN  ANGELL  JAMES. 

Accustomed  as  we  are  to  treat  religion 
as  a  science  to  be  theoretically  investigated 
— an  object  of  controversy,  to  be  polemi- 
cally defended,  we  are  in  danger,  without 
great  watchfulness,  of  merging  the  Chris- 
tian in  the  divine;  and,  after  all,  he  makes 
but  a  poor  divine,  as  to  any  practical  effect, 
who  is  but  a  lukewarm  Christian.  "  The 
heart  of  the  wise  teacheth  his  mouth,  and 
addeth  learning  to  his  lips."  "  It  is  from 
the  pastor's  defects,  considered  in  the  light 
of  a  disciple,  that  his  principal  difficulties 
and  dangers  arise."  Do  not,  my  dear 
brother,  as  many  have  done,  mistake  gifts 
for  grace,  and  judge  of  the  real  state  of 
your  own  personal  piety  by  your  readiness 
in  thinking  and  speaking  upon  holy  things. 
No  man  is  in  greater  danger  of  self- 
deception,  as  to  the  real  state  of  his  own 
heart,  than  he  who  has  to  deal  officially 
with  the  hearts  of  others.  This  will  re- 
quire the  exercise  of  incessant  vigilance, 
close  inspection,  and  keen  discrimination  in 
the  closet,  where  I  hope  you  will  spend  no 
inconsiderable  portion  of  your  time.  Here 
I  cannot  conceal  my  apprehension,  that  as 
in  many  other  respects,  so  especially  in 
vital  godliness  and  a  devoted  spirit,  the 
present  race  of  Christian  ministers  come 
far  behind  their  predecessors.  It  has  oc- 
curred to  other  and  older  men  than  myself, 
that  in  many  who  of  late  years  have  entered 
into  the  pastoral  office,  a  very  considerable 
defect  of  serious  and  spiritual  feeling  is 
lamentably  obvious.  There  is  a  frivolity 
of  deportment  which,  though  far  removed 


from  every  thing  immoral,  appears  as  if 
they  wished  to  conciliate  the  affections  of 
their  people,  rather  in  the  light  of  cheerful 
companions  in  the  parlor,  than  as  faithful 
preachers  in  the  pulpit ;  and  as  if  they 
sought  to  render  themselves  more  at- 
tractive, by  displacing  the  holy  seriousness 
of  the  ministerial  charactei",  in  order  to 
make  way  for  a  little  nearer  approximation 
to  the  man  of  fashion  and  the  world.  It 
would  be  a  circumstance  to  be  deplored  in 
tears  of  blood,  if  our  ministers  should  ex- 
tensively lose  the  spirit  of  vital  piety  ;  for, 
as  they  give  the  tone  to  their  congregations, 
it  would  soon  be  followed  by  a  general 
resemblance  of  our  flocks  to  the  palsied 
interests  of  the  church  at  Laodicea.  The 
principles  of  dissent,  although  they  have 
no  indirect  connection  with  a  spirit  of 
inquiry,  and  the  cause  of  genuine  liberty, 
derive  their  chief  value  from  the  influence 
which  they  exert  upon  the  interests  of 
experimental  religion  ;  and  when  they 
cease  by  any  cause  to  exert  that  influence, 
their  value  is  depreciated,  their  importance 
diminished,  their  glory  is  departed.  Let 
us  look  to  the  fathers  of  dissent — to  the 
illustrious  Nonconformists,  not  as  authori- 
ties to  bind  our  conscience,  but  as  examples 
to  stimulate  our  diligence,  and  especially 
our  diligence  as  men  of  God.  The  ponder- 
ous volumes  of  their  learning  and  divinity 
do  not  contain  so  much  to  confound  us,  as 
the  diaries  of  their  religious  experience. 
One  page  of  Philip  Henry's  life  makes  one 
blush  more  than  all  the  folios  of  his  son 
Matthew's  peerless  exposition. 

Attend  then,  my  brother,  to  the  state  of 
religion  in  your  own  heart.     Seek  to  have 


PERSONAL  PIETY. 


499 


all  your  intellectual  attainments  consecrated 
by  a  proportionate  growth  in  grace.  Let 
not  your  knowledge  spread  over  the  upper 
regions  of  the  soul,  like  the  aurora  borealis 
over  the  face  of  a  wintry  sky,  while  the 
world  spreads  out  below,  cold,  cheerless, 
and  dark  ;  but  let  it  resemble  the  orb  of 
day,  which  warms  and  quickens  the  earth 
at  the  time  he  gilds  and  glorifies  the  heav- 
en. Endeavor  to  feel  more  yourself  of  all 
that  is  involved  in  genuine  religion.  Feel 
more,  and  you  will  speak  better.  All  men 
are  orators  when  they  feel.  The  language 
of  the  heart  has  an  unction  and  an  energy 
— especially  a  heart  that  borrows  its  feel- 
ings from  all  that  is  eternal — which  no 
elegance  or  sublimity  of  composition  can 
reach,  and  which  is  more  resistless  than 
the  thunders  of  Demosthenes,  or  the  vivid 
lightnings  which  flashed  from  the  genius  of 
Cicero. 


II.— PERSONAL  PIETY. 

BY    THE    REV.    EDWARD    GRINDROD. 

Let  me  remind  you  that  there  can  be 
no  true  piety  without  a  previous  scriptural 
conversion.  No  service  which  you  can 
render  to  God  will  be  accepted  by  him 
whilst  you  are  under  guilt  and  condem- 
nation ;  nor  can  you  render  acceptable 
obedience  to  his  holy  law  without  a  new 
nature  ;  that  law  must  be  written  on  your 
hearts.  A  mere  external  reformation  is 
not  sufficient ;  the  change  of  which  I  speak 
is  a  moral,  universal,  spiritual  change  ;  a 
change  of  the  principles,  of  the  mind,  of 
the  afTections,  of  the  heart,  of  the  conduct, 
and  of  the  life,  by  the  power  of  the  Holy 
Ghost,  and  obtained  by  faith  in  Jesus 
Christ.  This  change  is  so  indispensably 
necessary,  that  he  who  connects  himself 
with  the  church  of  Jesus  Christ  without 
any  respect  to  it,  is  described  as  one  who 
''  entereth  not  in  by  the  door,  but  climbeth 
up  some  other  way  ;"  and  is  denounced  as 
"  a  thief  and  a  robber."  Every  uncon- 
verted minister  is  an  intruder  into  the  sacred 
office  ;  and  to  all  such  the  great  Head  of 
the  church  will  say  at  the  last  day,  "What 
hadst  thou  to  do  to  tread  my  courts?" 

My  brethren,  the  dignity  of  your  office  as 
ministers  does  not  discharge  you  from  all  the 
obligations  to  personal  holiness  ;  but  it  binds 
these  obligations  upon  you  with  superadded 


weight  and  force.  That  you  have  to  teach 
Christianity  to  others  is  an  irresistible  reason 
why  you  should  experience  and  practise  it 
yourselves.  It  is  for  you,  especially,  to 
strive  to  be  deeply,  habitually  pious.  Strive 
not  to  excel  in  one  Christian  grace  or  virtue 
alone,  nor  in  one  class  of  virtues ;  but  strive 
to  excel  in  every  grace  of  God's  Holy 
Spirit.  Be  men  of  integrity  in  all  your 
ways  ;  but  let  your  integrity  be  associated 
with  the  charity  which  "  hopeth  all  things." 
Cultivate  a  devotional  spirit,  but  let  it  not 
be  marred  by  mysticism,  or  by  enthusiasm, 
properly  so  called.  Be  clothed  with  hu- 
mility as  with  a  garment ;  but  let  there  be 
nothing  mean  or  little  in  your  conduct.  Be 
grave  and  serious  ;  but  be  not  melancholy 
or  morose.  Be  cheerful  ;  but  take  care 
that  your  cheerfulness  never  degenerates 
into  levity.  "  Whatsoever  things  are  true, 
whatsoever  things  are  honest,  whatsoever 
things  are  just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  whatsoever 
things  are  of  good  report,"  and  any  charity 
not  included  in  this  enumeration  ;  copy  all 
these  things  into  your  own  lives  and  exam- 
ples. 

The  piety  of  some  ministers  has  serious 
blemishes  in  it,  against  which  you  would 
do  well  sacredly  to  guard  yourselves. 
There  is  in  some  in  the  sacred  office  the 
semblance  of  envy  ;  and  this  appears  in 
the  uneasiness  which  they  evince  when 
they  hear  another  praised,  or  mentioned  in 
their  presence  ;  and  in  their  efforts  to 
detract  from  the  merited  commendation  of 
their  brethren  in  the  ministry.  Envy  is 
the  vice  of  little  minds.  When  you  envy 
another  you  acknowledge  your  own  infe- 
riority ;  and  when  envy  produces  its  cor- 
responding fruits,  it  makes  a  man  appear 
little  and  mean.  I  repeat  it — this  is  a  vice 
of  little  minds,  of  low  minds.  My  expe- 
rience has  taught  me  that,  generally  speak- 
ing, they  whose  gifts  are  the  smallest  have 
the  most  to  say  against  others.  The  weak- 
est minister  I  ever  knew  (I  do  not  say  he 
was  a  minister  in  connection  with  us)  was 
the  worst  to  please  with  the  ministry  of 
others,  and  was  seldom  or  never  heard  to 
speak  in  commendation  of  his  brethren  in 
the  sacred  office.  What !  is  love  to  minis- 
ters so  common  a  virtue,  that  you  should 
do  any  thing  to  diminish  its  influence  ? 
Are  the  hearers  of  the  gospel,  or  the  mem- 
bers  of  the  church,  so  readily  disposed  to 
give  due  honor  to  the  ministers  of  Christ, 


500 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY 


that  any  one  of  their  own  order  can  ever  be 
found  doing  any  thing  to  disseminate  a  pre- 
judice against  his  brethren  ? 

There  is  in  some  ministers  a  disposition 
to  retail  slanders.  Let  it  have  no  existence 
in  your  hearts.  Guard  yourselves  against 
this.  Remember  that  excellent  maxim  of 
your  ministerial  economy,  "  Speak  evil  of 
no  man,"  else  your  word  will  "  eat  as  doth 
a  canker."  Take  care  that  your  piety  be 
not  blemished  by  lightness  of  behavior. 
Remember,  wherever  you  are,  that  you  are 
ministers  of  Christ ;  and  suffer  not  your- 
selves to  be  betrayed  into  any  action  which 
would  not  sustain  that  high  dignity.  Aim 
at  superior  degrees  of  piety.  You  ought 
to  do  this  as  examples  to  the  flock  of 
Christ,  over  which  the  Lord  has  made  you 
overseers.  Set  before  you  the  best  patterns 
of  piety.  Labor  to  be  like  Caleb,  the  son 
of  Jephunneh,  who  was  of  "  another  spirit" 
from  the  timid  spies,  and  followed  the  Lord 
fully.  Strive  to  be  like  Joshua,  who  re- 
solved, "  As  for  me  and  my  house,  we  will 
serve  the  Lord."  Like  Elisha,  who  was  to 
the  Israelites  as  chariots  and  horsemen  of 
fire,  for  protection  and  defence.  Like 
Daniel,  who  cheerfully  abandoned  princely 
honor,  and  exposed  himself  to  the  most  ter- 
rible deaths,  for  the  sake  of  a  good  con- 
science. Like  Paul,  who  "  counted  not  his 
life  dear  unto  himself,  so  that  he  might  fin- 
ish his  course  with  joy." 

In  order  to  your  personal  piety,  it  will 
be  necessary  that  every  day  you  renew  your 
acts  of  dedication  to  God.  Never  for  one 
day  forget  the  transactions  of  last  evening. 
The  vows  of  the  Lord  are  upon  you,  and 
you  will  incur  an  awful  guilt  if  you  are 
not  men  devoted  to  God.  You  are  now 
set  apart  for  the  service  of  God,  and  you 
cannot  innocently  depart  from  the  office 
committed  to  you  ;  nor  can  you,  without 
guilt,  act  in  any  way  inconsistent  with  that 
solemn  character. 


III.— EMINENT  MINISTERIAL  PIETY. 

BY    THE    REV.  J.  B.  INNES. 

But  allow  me  to  combine  my  congratu- 
lations with  warnings  and  advice.  Let  me 
remind  you  of  the  eminent  degree  of  reli- 
gion which  is  now  required  of  you.     Hith- 


erto you  have  watched  over  your  own  spirit 
with  a  personal — now  you  are  to  watch 
with  a  public  reference.  Hitherto  you  have 
been  working  out  your  own  salvation  with 
fear  and  trembling — now,  with  regard  to 
others,  you  are  to  be  a  worker  together  with 
God  ;  and  in  both  references  are  to  "  keep 
your  heart  with  all  diligence."  Now  you 
are  to  take  heed  unto  yourself,  and  unto 
the  doctrine,  to  continue  in  them,  and  in 
doing  this  you  shall  both  "  save  thyself  and 
them  that  hear  thee."  Now  you  are  not 
only  to  shine  as  a  lamp  in  the  sanctuary, 
but  to  aim  that  your  heart  be  an  altar  where 
that  celestial  fire  is  burning  which  is  de- 
signed to  ignite  the  censers  of  the  church, 
before  they  are  carried  by  the  high-priest 
of  our  profession  into  the  holy  of  holies. 
Your  feelings  will  give  a  character  to  the 
devotional  services  of  others.  If  you  are 
dull,  that  dulness  will  pall  an  assembly; 
if  you  are  lively,  that  life  will  vivify  a 
Christian  community.  Now  you  are  not 
only  to  maintain  a  consistency  of  Christian 
character  for  your  own  sake,  but  as  "an 
exam-pie  to  the  flock."  Forget  not  that 
what  you  are,  to  a  certain  extent,  your 
hearers  are  likely  to  become.  In  this  view, 
in  a  minister  there  can  be  nothing  unim- 
portant. In  his  general  deportment,  in  his 
dress,  in  the  minutiae  of  his  character,  he  is 
the  object  of  notice,  and  often  of  imitation. 
In  his  private  intercourse,  he  may  counter- 
act all  the  effects  of  his  public  labors.  He 
may  reason  like  a  Howe,  or  pour  out  strains 
of  eloquence  like  a  Hall,  and  yet  if  the 
taunt  be  applicable,  "  Physician,  heal  thy- 
self,"  he  will  fail  either  to  convince  or  to 
persuade.  He  may,  on  the  Sabbath,  scat- 
ter the  seed  of  the  word  over  the  whole 
plantation,  and  in  the  course  of  the  week 
go  from  one  division  of  it  to  another,  and 
by  a  frivolous  conversation,  and  a  worldli- 
ness  of  spirit,  sow  the  tares  which  will 
choke  the  plants,  or  the  poisons  which  will 
kill  them  ;  or  by  a  wise  deportment,  "  by 
pureness,  by  knowledge,  by  a  holy  spirit, 
by  faith  unfeigned,"  he  may  prove  like  a 
dew  from  the  Lord  ;  and  a  scene  of  fertili- 
ty, the  answer  to  his  fervent  prayers,  will 
bless  his  eyes  and  cheer  his  heart. 

Thus,  my  brother,  may  grace,  mercy, 
and  peace  be  with  you ;  thus  may  you 
adorn,  recommend,  and  diffuse  the  gospel 
which  you  preach.  "  Grow  in  grace,  and 
in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ." 


SPIRITUAL  GRACES  OF  THE  CHRISTIAN  MINISTER. 


501 


IV.— SPIRITUAL    GRACES    OF    THE 
CHRISTIAN  MINISTER. 

BY   THE    REV.  W.  B.   COLLYER,  D.  D. 

"  But  thou,  O  man  of  God  !  follow  after 
righteousness,  godliness,  faith,  love,  pa- 
tience, meekness  ;  fight  the  good  fight  of 
faith ;  lay  hold  on  eternal  life,  whercunto 
thou  art  also  called,  and  hast  professed  a 
good  profession  before  many  witnesses." 
You  may  infer  the  difficulty  of  your  call- 
ing, my  brother,  from  the  many  and  im- 
portant qualities  which  are  here  stated  as 
essential  to  the  right  discharge  of  your 
duty. 

Justice. — You  will  sometimes  be  called 
upon  to  judge  of  character  ;  and  the  religion 
which  requires  the  exercise  of  charity  can- 
not dispense  with  the  principle  of  justice. 
Others  may  be  actuated  by  malevolence, 
or  disturbed  by  envy,  and  slander  their 
neighbors,  or  the  members  of  the  Christian 
society  to  which  they  belong.  You  must 
separate  every  cause  from  passion,  and  dis- 
tinguish the  coloring  of  slander  and  preju- 
dice from  the  features  of  truth.  You  will 
also  endeavor  to  conduct  yourself  impar- 
tially and  affectionately  towards  your  peo- 
ple, not  suffering  private  considerations  to 
influence  your  feelings  or  your  conduct. 
Holiness. — Are  you  the  ensample  to  the 
flock  ?  With  what  jealousy  should  you 
watch  over  your  own  heart !  Sin  carries  in 
the  minister  of  the  sanctuary  an  enhanced 
guilt,  and  calls  for  a  greater  punishment, 
because  of  the  publicity  of  his  station,  and 
the  force  of  his  example.  The  smallest  in- 
dulgence on  his  part  is  considered  by  others 
as  giving  license  to  the  most  unqualified 
abandonment  of  themselves  to  evil ;  and  the 
bitterest  regrets,  the  most  earnest  exhorta- 
tions, avail  little  to  counteract  the  sanction 
which  one  imprudent  moment  gave  to  the 
levity  and  corruption  of  the  human  heart. 
Faith. — To  preach  a  gospel,  the  principles 
of  which  have  no  hold  upon  your  own  heart, 
would,  indeed,  be  unavailing.  To  you 
your  hearers  will  look  for  an  example  of 
courage  in  danger,  magnanimity  in  distress, 
submission  in  bereavement,  a  hope  full  of 
immortality  in  the  prospect  of  death,  a  mind 
above  the  world  as  you  pass  through  it. 
These  are  the  fruits  of  faith,  and  it  is  ne- 
cessary to  possess  the  principle  in  order  to 
present  an  example  so  illustrious.  By  it 
the  weak  will  be  strengthened,  the  fearful 
encouraged,  the  wavering  confirmed,  and 


the  afflicted  comforted.  Tenderness. — If  a 
heathen  could  say,  "  I  am  a  man,  and 
nothing  human  is  foreign  to  my  heart," 
what  are  those  holy  sympathies  which  a 
Christian  minister  should  cherish  towards 
his  brethren  ?  They  collect  and  blend  all 
the  charities  of  humanity.  The  affection 
of  a  parent — of  a  brother ;  the  combined 
emotions  of  friendship  and  of  nature,  form 
ministerial  tenderness.  It  must  be  fervent, 
faithful,  pure,  unwearied;  in  short,  look  at 
your  duty  in  the  example  of  your  Master,  of 
whom  it  was  predicted,  "  He  shall  feed  his 
flock  like  a  shepherd  :  he  shall  gather  the 
lambs  with  his  arm,  and  carry  them  in  his 
bosom  ;  and  shall  gently  lead  those  that 
are  with  young."  It  was  proclaimed  in 
his  name,  "  The  Spirit  of  the  Lord  God  is 
upon  me  ;  because  the  Lord  hath  anointed 
me  to  preach  good  tidings  unto  the  meek ; 
he  hath  sent  me  to  bind  up  the  broken- 
hearted, to  proclaim  liberty  to  the  captives, 
and  the  opening  of  the  prison  to  them  that 
are  bound  ;  to  proclaim  the  acceptable  year 
of  the  Lord," — and  he  could  add  in  his 
pilgrimage — "  this  day  is  this  scripture  ful- 
filled in  your  ears."  Should  not  his  min- 
isters be  such  as  can  have  compassion  on 
the  ignorant,  and  on  those  that  are  out  of 
the  way  ?  Should  they  not  exhibit  a  cha- 
racter of  uniform  tenderness  ?  Patience. — 
You  must  not  resign  that  as  lost  which  is 
delayed.  How  long  may  public  useful- 
ness be  concealed  !  Not  until  this  day. 
when  I  learned  it  from  your  lips,  my  bro- 
ther, did  I  know  that  some  sermons  to  young 
persons,  preached  by  me,  had  promoted 
your  spiritual  welfare,  and  been  the  means 
of  introducing  yourself  and  three  others  in- 
to the  ministry.  I  was  ignorant  of  this  cir- 
cumstance fourteen  years;  and  let  this  fact, 
produced  by  yourself  this  day,  be  a  future 
encouragement  to  you  not  to  consider  your 
usefulness  as  limited  by  your  information. 
The  reflection  that  you  do  good  beyond 
your  knowledge,  will  enable  you  to  bear 
with  the  indifference  of  some,  and  the  ig- 
norance of  others ;  and  to  repeat  truths 
which  scfim  to  be  slowly  received,  if  not 
altogether  disregarded.  He  who  instructs 
children  must  be  content  to  place  before 
them  the  word,  without  anger,  the  twentieth 
time,  which  he  has  explained  nineteen  times 
in  vain  ;  and  he  who  will  win  souls  to  God 
must  possess  his  own  spirit  in  patience,  and 
manifest  that  patience  by  perseverance. 
The  one   relates   to  the   temper  of  your 


503 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISRRY. 


preaching — the  other  to  the  constancy  of  it. 
The  one  will  divest  it  of  petulance — the 
other  will  apply  it  without  weariness.  Both 
of  these  qualities  are  necessary  to  your 
work  ;  and  as  they  are  both  graces  of  the 
Spirit,  you  must  labor  in  perpetual  depen- 
dence upon  him,  with  earnest  prayer  for 
their  bestowment.  Meekness. — If  it  be  un- 
questionably true,  that  whatever  talent  a 
man  may  possess,  and  however  his  mind 
may  be  enriched  with  intellectual  endow- 
ments, if  he  is  cursed  with  a  heart  which  can- 
not feel,  or  distinguished  by  an  unrelenting 
character,  he  is  totally  disqualified  for  the 
ministerial  office,  and  wholly  unable  to 
meet  its  obligations  and  discharge  its  duties 
— it  is  no  less  certain,  that  a  professor  des- 
titute of  the  grace  of  humility,  and  uninflu- 
iiiiced  by  a  spirit  of  meekness,  is  not  a 
Christian.  I  am  aware  how  many  must 
be  condemned  by  this  rule,  and  I  am  the 
more  anxious  that  you  should  be  estab- 
lished by  it.  To  ministers  especially  the 
Saviour  speaks  when  he  says,  "  Learn  of 
me,  for  I  am  meek  and  lowly  of  heart." 

Having  glanced  at  those  graces  which 
the  apostle  has  enumerated  as  essential  to 
your  work,  separately,  allow  me  further  to 
observe,  that  it  is  of  great  importance 
they  should  be  combined,  and  that  each  of 
them  should  have  its  due  influence.  These 
are  the  component  parts  of  the  pastor's 
character.  Each  of  them  will  be  needed 
and  exercised  in  your  ministerial  career  ; 
and  the  want  of  this  whole  interrupts  public 
usefulness.  Some  have  talents,  but  they 
are  adulterated  by  pride ;  some  have  hu- 
mility, but  they  want  temper ;  some  have 
wisdom  without  energy ;  some  have  zeal 
without  knowledge  ;  some  are  faithful,  but 
not  tender ;  some  are  affectionate,  but  not 
patient ;  some  present  a  constellation  of 
graces,  but  obscure  them  by  indolence ; 
and  others  are  eminent  for  intellectual 
powers,  but  degrade  them  by  levity,  or 
stain  them  with  impurity.  Ah,  sir,  not  one 
of  these  graces  must  be  wanting,  if  you 
would  "  keep  this  commandment,"  and 
accomplish  your  ministry.  Take'one  color 
from  the  rainbow,  and  its  beauty  is  mar- 
red ;  take  one  link  from  a  chain,  and  its 
connection  is  broken ;  take  one  stone 
from  the  building,  and  its  strength  is  di- 
minished, its  harmony  destroyed,  its  stabil- 
ity endangered  ;  take  one  of  these  graces 
from  the  pastoral  character,  and  it  is  in- 
complete. 


v.— ON  MINISTERIAL  HUMILITY. 

BY  THE  REV.  O.  WINSLOW. 

A  GROWING  humbleness  of  mind  is  an 
attribute  in  the  formation  of  an  elevated 
standard  of  ministerial  holiness  and  ef- 
ficiency, too  essential  and  important  to  be 
overlooked.  Where  is  the  spiritual  minister 
of  Christ,  who  has  not  detected  the  latent 
existence,  and  who  has  not  had  to  struggle 
against  the  secret  workings  of  the  sin  of 
pride  ?  It  is  so  insidious  and  powerful  a 
sin,  and  withal  is  so  freed  from  the  vulgar 
and  unrefined  feelings  of  our  nature — is  so 
peculiarly  intellectual  in  its  character,  and 
exhilarating  in  the  sensations  it  produces, 
that  few  are  more  liable  to  be  enamored 
of  its  fair  exterior,  and  ensnared  by  its 
specious  and  seductive  form,  than  the  min- 
ister of  the  gospel.  And  yet  an  evil  more 
calculated  to  feed  as  a  cankerworm  at  the 
root  of  his  ministry — a  sin  more  loathed 
of  God — against  which  his  denunciations 
are  more  severely  recorded,  or  on  which 
his  wrath  has  more  signally  and  fearfully 
fallen — is  not  found  to  exist.  It  originated 
the  first  form  of  evil  that  ever  existed  ;  it 
constitutes,  at  this  moment,  the  great  centre 
of  rebellion  against  God  on  earth ;  and  to 
it,  as  their  primal  source,  may  be  traced 
all  the  errors,  heresies,  and  schisms  that 
have  ever  agitated,  and  torn,  and  divided 
the  Christian  church.  Thus,  the  identical 
sin  which  we  find  to  form  so  impregnable 
a  strong  hold  of  Satan  in  the  hearts  of 
the  unregenerate,  and  which  has  so  sadly 
wounded  the  peace,  retarded  the  prosperity, 
and  deformed  the  beauty  of  Christ's  church, 
is  the  sin  most  rife  in  our  own  bosoms! 

Its  classifications  are  manj/^.  Among 
them  may  be  specified,  the  pride  of  office — 
the  pride  of  denomination — the  pride  of 
knowledge — the  pride  of  talent — the  pride 
of  scholarship — the  pride  of  opinion — the 
pride  of  influence — the  pride  of  ortiiodoxy 
— the  pride  of  controversy — the  pride  of 
eloquence — the  pride  of  pulpit — the  pride 
of  platform — the  pride  of  success,  and  the 
pride  of  applause.  It  is  a  Protean  evil,  as- 
suming a  thousand  varied  and  opposite 
forms.  It  will  insinuate  itself  into  the  most 
spiritual  and  solemn  of  our  services.  There 
is  no  soil  so  holy  in  which  its  root  will  not 
strike  ;  there  is  no  employment  so  sacred 
on  which  it  will  not  engraft  itself  It  will 
even  make  the  cross  of  Christ  a  pedestal  on 
which  to  erect  its  deformed  visage.     Yea, 


ON  MINISTERIAL  HUMILITY. 


503 


while  exalting  Jesus,  we  may  be  found  but 
exalting  ourselves  ;  and  while  exclaiming 
"  Behold  the  Lamb  of  God  ["  we  may  be 
but  veiling  his  true  glory  behind  our  insig- 
nificant persons ;  virtually  exclaiming, 
•'  Behold  my  talents,  my  eloquence,  and 
my  zeal !"  Is  there  not  in  us,  my  breth- 
ren, a  manifest  deficiency  of  the  lowly, 
self-annihilating  spirit  of  the  divine  Master 
whom  we  serve,  and  whom  it  should  be 
our  aim  and  glory  to  resemble  ?  In  main- 
taining our  position  in  the  church,  in  pro- 
tecting our  prerogatives,  in  asserting  our 
principles,  and  in  vindicating  and  fencing 
controverted  positions,  may  there  not  be  a 
lofty  mein,  an  air  of  self-sufficiency  and 
importance,  utterly  at  variance  with  the 
•'  mind  that  was  in  Christ  Jesus  ?"  Is  there 
not  an  unholy  ostentation,  and  a  desire  for 
publicity  in  much  that  we  do  for  Christ  ? 
Is  there  not  an  eagerness  for  preferment  to 
influential  and  wealthy  churches — a  fond- 
ness for  conspicuousness  of  place — a  shrink- 
ing from  fields  of  labor,  where  no  laurels 
are  to  be  won — from  posts  of  responsibility, 
because  they  are  not  good  enough  for  us — 
and  from  spheres  of  usefulness,  because 
the  aspect  they  present  is  discouraging,  and 
tie  labor  they  demand  will  be  arduous,  dif- 
ficult, and  self-denying  ?  Is  there  not  a 
thirsting  for  human  applause,  a  studied  aim 
after  popularity,  a  trimming  policy  designed 
to  please  the  world,  a  trumpeting  of  our 
own  fame,  and  a  vaunting  parade  of  our 
own  success  ?  Instead  of  inquiring — 
'•  Who  shall  be  most  lowly,  most  like 
Christ,  the  least  in  the  kingdom  ?" — is  it 
not — "  Who  shall  be  the  greatest  ?  who 
shall  stand  upon  the  highest  pinnacle  of 
the  temple?"  And  is  there  not,  among 
those  who  possess  the  advantages  of  intel- 
lectual training,  who  have  gone  into  the 
ministry  from  the  halls  of  literature  and 
science,  enriched  with  their  treasures,  and 
flushed  with  their  honors  ;  a  liability  to 
look  down,  with  an  eye  of  supercilious 
disdain,  upon  their  seniors  and  compeers  in 
the  ministry,  the  holy  and  humble,  but 
self-taught,  men  of  the  church  ?  Are  we 
not,  in  many,  or  in  all  these  points,  verily 
guilty  before  our  God  ?  Has  not  the  cher- 
ishing of  this  sin  deeply  grieved  the  Spirit  ? 
and  may  it  not  supply  the  real  secret  of 
our  barren  souls,  our  inefficacious  minis- 
try, our  languishing  churches,  our  para- 
lyzed efforts,  the  sad  but  certain  conse- 
quences of  our  accursed  oride  ? 


But  an  efficient  ministry  is  a  holy  min- 
istry, and  a  holy  ministry  is  an  humble  minis- 
try ;  it  is  ^'clothed  with  humility."  As  a 
rich  and  ample  robe,  this  rare  grace  of 
the  Spirit  envelops  the  entire  man,  veiling 
his  intellectual  powers,  his  varied  acquire- 
ments, his  self-denying  and  succe.ssful  la- 
bors, from  the  too  intense  and  admiring 
gaze  of  the  human  eye  ;  and  presenting  to 
view  only  those  features  which  stamp  the 
emptiness  and  nothingness  of  the  creature, 
while  God  is  glorified  and  praised. 

And  yet  how  much  is  there,  if  soberly 
and  frequently  pondered,  calculated  to  abase 
our  pride,  to  repress  the  aspirings  of  vanity, 
to  rebuke  our  self-adulation,  and  to  lay  us 
"  low  in  a  low  place  !"  That  God  should 
have  deposited  the  heavenly  treasure  of  his 
gospel  in  such  poor,  earthen  vessels  as  we  ; 
that  he  should  have  summoned  71s,  perhaps, 
from  some  humble  and  retired  walk  of  life, 
to  the  great  public  work  of  preaching 
Christ ;  that  he  should  have  vouchsafed  to 
such  feeble  and  unholy  instruments  any 
measure  of  success  ;  that,  after  all  our 
schooling  for  the  work,  and  our  actual  ex- 
perience in  it,  our  real  spiritual  acquaint- 
ance with  divine  things  is  so  limited,  our 
knowledge  of  divine  truth  so  imperfect,  and 
our  experience  of  its  sanctifying  power  in 
our  own  souls  so  faint,  that  many  who  sit 
at  our  feet,  and  receive  the  word  from  our 
lips,  are  more  deeply  taught  of  the  Spirit, 
more  perfectly  matured  in  grace,  and  walk 
more  humbly  with  God  and  near  to  Christ, 
than  we  their  appointed  teachers  ;  that  the 
secret  motives  which  move  upon  our  hearts 
and  prompt  us  to  action,  are  often  found  to 
be  utterly  beneath  our  character,  our  call- 
ing, and  our  professed  aim  ;  that  if  any 
power  has  ever  accompanied  the  word  we 
have  preached,  and  souls  through  our  in- 
strumentality have  been  converted,  and  the 
saints  of  God  edified,  the  "  excellency  of 
that  power  was  of  God  and  not  of  us;" 
surely  these  considerations  are  calculated 
to  make  us  little  in  our  own  eyes,  to  silence 
our  empty  boastings,  and  "  stain  the  pride" 
of  our  vain-glory.  But,  oh  !  a  sight  of  a 
crucified  Christ  will  more  effectually  mor- 
tify this  principle,  and  check  this  spirit  of 
pride  in  our  liearts,  than  the  combined  in- 
fluence of  all  the  motives  that  we  have  urg- 
ed. Standing  beneath  the  cross  of  the  in- 
carnate God,  in  view  of  that  stupendous 
spectacle — the  humiliation  of  Deity! — be- 
holding the  Creator  of  all  worlds,  descend- 


504 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


ing  from  the  heights  of  infinite  glory  to  the 
lowest  depths  of  human  abasement,  exclaim- 
ing, as  he  sinks,  "I  am  a  worm  and  no 
man  !" — the  Eternal  Spirit  unveiling  this 
scene  to  the  eye  of  faith,  and  imparting  a 
close  spiritual  apprehension  of  it  to  the 
mind, — how  is  the  high  look  brought  down, 
and  the  lofty  thought  laid  low !  How  does 
the  soul  sink  before  the  cross,  covered 
with  shame  and  confusion  of  face  at  the 
clear  discovery,  the  awful  character,  and 
the  deep  conviction  of  its  sin — the  sin  of 
self-exaltation  while  setting  forth  the  per- 
son, work,  glory,  and  humiliation  of  the 
Son  of  God  !  "  Hateful  and  hated  sin  !" 
does  he  exclaim,  "  that  ever,  Lord,  I  should 
have  cherished  one  low  thought  of  thee, 
one  high  thought  of  myself! — that  ever  I 
should  have  plucked  the  crown  from  thy 
head  and  placed  it  on  my  own  ! — that  ever, 
in  setting  forth  thine  infinite  glory,  thy  deep 
abasement  and  sufferings,  I  should  have 
turned  it  into  an  occasion  of  pride  and  self- 
exaltation  !  Oh,  wretched  man  that  I  am  ! 
Lord,  canst  thou,  dost  thou,  forgive  me  ? 
Never,  never,  can  I  forgive  myself!" 

Such  is  the  effect  which  an  eye  resting 
upon  the  cross  of  the  incarnate  God  produ- 
ces !  Oh,  brethren,  for  the  keen  sense  of 
our  personal  vileness,  which  drew  the  hu- 
miliating confession  from  the  heart  of  the 
prophet,  as  the  heavenly  vision  faded  from 
his  view,  "  Wo  is  me  !  for  I  am  unclean  ; 
because  I  am  a  man  of  unclean  lips  !"  Oh 
for  the  self-abasing,  Christ-exalting  spirit 
of  the  evangelist,  when  he  exclaimed  to  the 
multitudes  who  thronged  his  ministrations, 
"  There  cometh  one  mightier  than  I  after 
me,  the  latchet  of  whose  shoes  I  am  not 
worthy  to  stoop  down  and  unloose  !"  "  He 
must  increase,  but  I  must  decrease."  Oh 
for*the  self-crucifixion  of  the  apostle,  when 
he  addressed  his  epistle  to  the  Corinthian 
church,  and  declared,  "  I  am  the  least  of 
the  apostles,  that  am  not  meet  to  be  called 
an  apostle,  because  I  persecuted  the  church 
of  God  !"  "  Unto  me,  who  am  less  than 
the  least  of  all  saints,  is  this  grace  given, 
that  I  should  preach  among  the  Gentiles 
the  unsearchable  riches  of  Christ !"  But 
beyond  all  human  examples  of  self  renun- 
ciation, oh  for  the  Spirit  of  him  who  said, 
"  Learn  of  me,  for  I  am  meek  and  lowly 
in  heart !"  In  this  school,  and  at  the  feet 
of  this  Teacher,  must  we  be  taught,  if  ever 
the  Lord  puts  any  honor  upon  us  in  the 
succes.sful  ministrations  of  his  truth.  Here, 


and  in  this  posture,  we  shall  learn  our  ut- 
ter impotence  and  insignificance  ;  here  we 
may  search  our  hearts,  sift  our  principles, 
scan  our  motives,  discipline  our  minds,  and 
get  our  affections  absorbed  in  holy,  ardent, 
and  constraining  love  to  God  and  to  Christ, 
to  the  ministry  and  to  souls. 


VI.— MINISTERIAL  SERIOUSNESS. 

BY  THE     REV.   H.  HUMPHREY,   D.  D.,  PRESIDENT  OF  AM- 
HERST  COLLEGE,  U.  S. 

In  all  your  preaching  be  deeply  serious. 
What  can  be  more  entirely  out  of  place, 
what  can  be  more  disgusting,  more  irrever- 
ent, than  levity  in  the  pulpit.  Terribly,  but 
most  deservedly  has  the  great  Christian 
poet  rebuked  this  glaring  impropriety.  Fa- 
miliar as  the  passage  must  be  to  every- 
body,  I  cannot  refrain  from  quoting  it. 

"  He  that  negotiates  between  God  and  man, 
As  God's  ambassador,  the  grand  concerns 
Of  judgment  and  of  mercy,  should  beware 
Of  lightness  in  his  speech.     'Tis  pitiful 
To  court  a  grin,  when  you  should  woo  a  soul ; 
To  break  a  jest,  when  pity  would  inspire 
Pathetic  exhortation  ;  and  to  address 
The  skittish  fancy  with  facetious  tales, 
When  sent  with  God's  commission  to  the  heart  I 
So  did  not  Paul.     Direct  me  to  a  quirk 
Or  merry  turn  in  all  he  ever  wrote, 
And  I  consent  you  take  it  for  your  text, 
Your  only  one,  till  sides  and  benches  fail." 

But  still  I  grieve  to  say,  that  the  Chris- 
tian heart  is  not  seldom  pained  by  levity 
of  this  sort  in  the  sacred  desk.  The  temp- 
tation to  be  witty  and  sarcastic  easily  be- 
sets some  of  the  most  popular  preachers  of 
almost  every  religious  denomination.  f 
have  observed  it,  (very  rarely,  to  be  sure,) 
but  I  have  noticed  it  in  men  whom  I  great- 
ly revere  and  admire.  But  what  can  they 
be  thinking  of?  Is  there  a  solitary  exam- 
ple in  the  Bible  to  justify  it  ?  The  greatest 
and  holiest  of  all  preachers  often  excited 
the  admiration  of  his  friends  and  the  hatred 
of  his  enemies  by  his  pointed  and  powerful 
discourses:  but  did  he  ever  make  his  dis- 
ciples or  the  scribes  and  Phari.sees  laugh  ? 
It  shocks  one's  feelings  merely  to  ask  the 
question.  And  is  not  Christ  our  great  ex- 
ample in  the  pulpit,  as  well  as  out  of  it  ? 
If  now  we  turn  to  the  prophets  and  the 
apostles,  which  of  them  ever  delivered  a 
witty  message,  or  preached  a  witty  sermon  ? 
Did  any  of  them  make  either  the  rulers  or 


ON  AN  EXCELLENT  SPIRIT. 


505 


the  people,  the  Jews  or  the  Gentiles,  laugh 
under  their  preaching  ?  Did  Isaiah,  did 
Jeremiah,  did  Paul,  or  Peter,  or  John  ? 
Never — never.  They  felt  that  their  com- 
mission was  a  serious  commission,  that  the 
Bible  was  a  serious  book.  They  knew  that 
God  was  serious,  that  Christ  was  serious, 
that  heaven  was  serious,  that  hell  was  se- 
rious ;  and  how  could  they  cherish  any  but 
tlie  most  serious  feelings,  or  utter  any  but 
the  most  serious  sentiments  in  their  proper 
vocation  of  "  praying  sinners  in  Christ's 
stead,  to  be  reconciled  to  God  ?" 

1  know  the  apology  which  is  sometimes 
offered,  that  it-is  as  natural  for  some  men  to 
be  sharp   and   witty,   as  it  is  to  breathe. 
Very  well — then  let  them  keep  out  of  the 
sacied  profession.     If  they  cannot  restrain 
thenselves  in  the  pulpit,  it  is  no  place  for 
them,  whatever  may  be  their  talents,  or  even 
piety,     What  would  a  parent  think,  if  at 
the  fmeral  of  his  only  son,  his  pastor  should 
intenionally  use  some  expression  to  make 
the  pwple  smile  ?     But  how  much  more 
repreltensible   would   it  be,   than   if  while 
that  son  was  on  trial   for  eternity  the  pre- 
ceding Sabbath,  and  hundreds  of  others  with 
him,  tb  same   pastor  had  made  them  all 
smile  at  some  extravagant  expression  or 
witty  renark    in    the  course  of    his    ser- 
mon 1  Ti)  avoid  every  appearance  of  levity 
in  your  {reaching,  and   every  incentive  to 
it,  you  wfl  often  be  obliged  to  change  the 
word  or  pkrase,  which  would  most  exactly 
express  the  idea  you  intend,  for  some  other, 
not  quite  sc  appropriate,  but   far  better  be- 
fitting the  dme  and  the  place.     The  man 
that  cannot  do  this,  and  do  it  cheerfully, 
should  betak>  himself  to  some  other  profes- 
sion.    It   woild  no  doubt  be   pushing  this 
point  to  an  mreasonable  extreme,  to  say, 
that  in  no  possible  case  can  a  preacher  ex- 
cite a  smile  ovgr  his  congregation,  without 
himself  being  b  blame  for  it.     A  word  or 
a  sentence  maj  have  a  very  different  ef- 
fect from  whatle  intended,  and  he  may  be 
grieved   and    mortified  to  witness  it.     But 
such    cases   will  very  rarely  occur,   and 
when  they  do  thuy  will  serve  to  put   him 
more  effectually  oi  his  guard  in  future.     I 
have  no  objection  to  a  smile,  to  a  hearty 
laugh,  in  its  proper  place.    Man  was  made 
to  laugh,  as  well  as  to  weep ;  but  not  in 
the  house  of  God  ;  »ot  under  the  dispensa- 
tion of  his  word,  not'n  "  the  gate  of  heav- 
en."    "  Holiness  beometh  thine  house,  O 
Lord,  forever." 

64 


VII.— ON  AN  EXCELLENT  SPIRIT. 

BV  THE  REV.  E.  PARSONS,    LATE  OF  LEEDS. 

A  PROPHET  of  God,  a  minister  of  his 
sanctuary,  should  be  a  man  of  "an  excel- 
lent spirit."  The  actual  state  and  habitual 
frame  of  his  mind  must  correspond  with  the 
official  character  he  sustains,  and  with  the 
peculiar  obligations  of  that  character.  In 
him,  above  all  other  men,  we  look  for  holy 
principles  and  heavenly  tempers ;  the  wis- 
dom of  the  serpent  without  his  sting ;  the 
harmless,  but  not  the  "  silly"*  spirit  of  the 
dove,  must  be  conspicuous  in  his  deport- 
ment, or  he  will  excite  the  displeasure  of 
God,  the  alarm  of  the  church,  and  the  re- 
proach of  the  world. 

Daniel ,  among  the  Babylonians,  steadfast- 
ly maintained  the  distinction   and   dignity 
of  "  an   Israelite  indeed,  in  whom  was  no 
guile."     Honored  with  extraordinary  vis- 
ions and  revelations  from  heaven,  he  became 
the  instrument  of  unfolding  the  mysterious 
occurrences  of  his  own    day,   and  of  an- 
nouncing   the   decreed    events    of    future 
years  and  ages,  as  they  stood   connected 
with  the  final  establishment  and  universal 
triumph  of  the  kingdom  of  Christ.     In  the 
strength  of  his  faith,  the  depth  of  hjs  hu- 
mility, the  ardor  of  holy  affections,  in  the 
power  and  triumph  of  the  spirit  of  prayer, 
"there   was  none  like  Daniel."     A   man 
whose   deportment  was  so  correct,   whose 
character  was  so  pure,  that  the  all-scru- 
tinizing eye  of  malice  could  "  find  no  error 
or  fault  in  him."     His  only  fault,  even  in 
the  eyes  of  his  most  inveterate  enemies, 
was  his  unshaken  fidelity  to  the  cause  and 
glory  of  his  God.     When  the  interests  of 
that  cause,  when  the  glory  of  that  name 
were  at  stake,  he  could  brave  all  danger, 
and   endure  all  tribulation.     And   in  thi« 
divine  spirit,  anticipating  the  rest  and  glory 
that  should   follow,   he    persevered   in  his 
prophetic  labors,  although  exalted  to  the 
highest  honors,   and  surrounded  with   the 
strongest   temptations   of   the    Babylonian 
court.     You   cannot  study  the  characters 
of  such  men  too  closely,  nor  can  you  ever 
think  you  have  imbibed  enough  of  the  ex- 
cellent spirit  by  which  their  conduct  was 
regulated. 

"^Were  I  told  that  you  were  as  orthodox 
as  an  angel,  that  you  were  as  profoundly 
learned  as  the  most  celebrated  sages  of  an- 

*  Hosea  vii.  11. 


506 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


cient  or  modern  times,  that  you  were  the 
most  insinuating,  captivating,  and  irresisti- 
ble orator,  that  you  were  the  most  admired 
and  popular  preacher  of  your  own  or  any 
other  country,  with  whatever  attention  I 
might  listen  to  such  eulogium,  and  however 
convinced  of  its  propriety,  I  should  still 
ask — But  what  is  his  spirit  ?  What  is  his 
temper  ?  Does  he  tread  in  the  steps,  does 
he  exemplify  the  all-attractive  spirit  of  his 
divine  Master  ?  If  not,  my  soul  should 
have  no  pleasure  in  him.  Thus  would  I 
interrogate,  thus  would  I  decide.  For 
"  though  we  could  speak  with  the  tongues 
of  angels,  though  we  had  the  gift  of  proph- 
ecy, and  understood  all  mysteries,  and  all 
knowledge,  we  become  as  the  sounding  brass 
or  the  tinkling  cymbal,"  we  are  nothing 
without  a  meek,  a  lowly,  and  affectionate 
spirit ;  nothing  in  the  estimation  of  God, 
and  possess  no  genuine  excellence  of  char- 
acter as  the  disciples  of  Christ. 

With  such  views  and  feelings,  how  can 
I  better  discharge  the  interesting  duty  to 
which  you  have  called  me,  than  by  exhort- 
ing you,  in  language  of  the  highest  author- 
ity, to  "  know  what  manner  of  spirit  you 
are  of,"  and  sedulously  to  cultivate  that 
excellence  of  spirit  and  temper  which  will 
constitute  the  brightest  ornament  of  your 
office,  and  prove  the  best  securily  of  your 
usefulness. 

Of  Daniel  it  is  recorded,  that  "  light,  and 
understanding,  and  excellent  wisdom  was 
found  in  him."  And  of  our  Lord  Jesus 
Christ,  of  whom  Daniel  was  a  type,  it 
was  predicted  that  "  the  spirit  of  wisdom 
and  understanding  should  rest  upon  him." 
Called  "to  minister  to  the  heirs  of  his  sal- 
vation," the  same  spirit  must,  in  some  vis- 
ible degree,  rest  upon  you,  and  having  re- 
ceived the  "  spirit  of  wisdom  and  revela- 
tion, in  the  knowledge  of  him,"  you  will 
grow  in  grace,  and  in  the  knowledge  of  his 
character,  truth,  government,  fulness,  and 
glory.  By  reading  and  study,  by  obser- 
vation and  conversation,  by  meditation  and 
prayer,  every  day  will  be  crowned  with 
some  new  mental  acquisition  and  spiritual 
enjoyment,  and  "  your  path  shall  be  as  the 
shining  light,  that  shineth  more  and  more 
unto  the  perfect  day." 

A  man  of  sound  common  sense,  whose 
mind  is  habitually  healthy,  who  is  illumi- 
nated by  divine  grace,  and  who  applies 
himself  as  he  ought  to  the  appointed  means 
of  improvement,  can  never  become  station- 


ary in  any  determinable  degree  of  intellec- 
tual qualification  for  the  service  and  fruition 
of  God.  Then  strive,  my  young  friend, 
strive  to  excel ;  not  to  excel  your  brethren 
in  exciting  the  greatest  share  of  human  ap- 
plause, but  strive  to  excel  yourself  in  the 
daily  augmentation  of  your  spiritual  treas- 
ures. "  Covet  earnestly  the  best  gifts," 
and  never  rest  in  present  attainments. 

And  remember,  that  your  progressi/e 
improvement  in  divine  wisdom  and  under- 
standing most  essentially  depend  upon  the 
"spirit  of  faith."  An  unbeliever  rray 
preach  the  gospel — may  preach  the  gofpel 
with  some  effect ;  and  so  far  as  animal  pas- 
sion  is  operative,  he  may  preach  with  ini- 
mation  and  pleasure  ;  but  to  enjoy  felbw- 
ship  with  God,  and  to  be  endowed  with  in- 
creasing power  to  promote  his  glory,  here 
must  be  a  cordial  reception  of  all  his  pre- 
cious doctrines,  and  a  fiducial  reliance  upon 
the  truth  of  those  doctrines,  as  the  imnuta- 
ble  foundation  of  your  own  eternal  lopes. 
Before  you  can  preach  "  the  whole  counsel 
of  God,"  with  divine  liberty  and  mergy, 
you  must  receive  it,  not  merely  as  a  sys- 
tem which  deserves  your  credence  but  as 
the  object  of  your  supreme  affecion,  de- 
light, and  glorying.  And  while  yjur  faith 
embraces  a  whole  gospel,  your  ministry 
will  betray  none  of  that  culpable  partiality 
for  some  doctnnes  at  the  expense  of  others, 
so  prevalent  in  many  who  consider  them- 
selves as  very  high  believers.  Every  link 
in  the  chain  of  our  salvation,  isessential  to 
its  perfection,  and  the  purposes  for  which 
it  was  originally  formed.  Wlatever  may 
be  the  errors  and  defects  of  hunan  systems, 
called  religious  ;  with  what/vcr  indiffer- 
ence we  treat  questions  of  church  disci- 
pline, and  modes,  and  forrrs  of  worship ; 
we  dare  not  say  that  there  s  any  thing  in 
the  gospel  which  can  proptrly  be  denomi- 
nated non-essential. 

Tlie  faith  that  is  of  the  Spirit  of  God,  ad- 
heres to  all  the  doctrines  of  the  gospel, 
cheerfully  obeys  its  pre<epts,  and  derives 
strength  and  consolation  from  trust  in  its 
promises.  Endowed  w.ih  this  "  excellent 
spirit,"  what  peace,  what  happiness  will  be 
yours  !  The  approving  estimony  of  heaven 
will  accompany  your  pogress  through  your 
present  state  of  probaton  ;  the  blessing  of 
heaven  will  succeed  ^our  plans  of  useful- 
ness and  labors  of  lo^e  ;  the  sanctifying  in- 
fluence of  heaven  wil  secure  higher  degrees 
of  illumination,  of  spirituality,  of  liberty 


SIMPLICITY   OF  PURPOSE. 


507 


and  joy  in  religious  exercises,  will  carry 
you  forward  with  a  caltn  mind,  and  a  dig- 
nified character,  through  the  various  con- 
flicts and  afflictions  of  life,  and  will  open 
to  your  view  the  all-animating  prospect  of 
a  peaceful  death  and  a  blessed  immortality. 

Believing,  and  living  by  the  faith  of  the 
Son  of  God,  as  an  expectant  of  his  glory, 
you  will  experience  and  exemplify  the 
value  of  a  devotional  spirit.  I  shall  here 
speak  generally,  because  there  are  some 
things  included  under  this  head,  which,  for 
obvious  reasons,  must  be  kept  distinct.  A 
devotional  spirit  must  be  sincere,  serious, 
spiritual,  lively,  and  ardent  in  the  contem- 
plation and  pursuit  of  heavenly  objects. 
Filial  reverence  of  the  divine  majesty — 
humble  and  joyful  confidence  in  his  mer- 
cy— delight  in  the  moral  beauties  of  his 
character — a  genuine  sense  of  obligation 
to  his  discriminating  grace — union  of  soul, 
and  fellowship  with  his  church  in  the  ad- 
ministration of  his  ordinances — a  mind  ab- 
sorbed in  concern  for  the  extension  of  his 
empire  in  the  world — and  that  scriptural 
anticipation  of  heaven  which  antedates  the 
enjoyment  of  it ; — these  are  some  of  the 
more  prominent  features  of  that  state  and 
frame  of  mind,  which  I  beseech  you  to  cul- 
tivate with  intense  application. 

Habitual  levity  and  carnality  of  mind, 
will  invariably  terminate  in  frigid  indiffer- 
ence to  the  obligations  and  pleasures  of  re- 
ligion, if  not  in  total  apostacy  from  its  prin- 
ciples. For  whatever  may  be  the  subse- 
quent operations  of  apostacy,  the  rise  of  it 
must  be  sought  in  the  secret  deviations  and 
vanity  of  the  mind.  This  vanity  in  all  its 
ramifications,  "  like  the  dead  flies  in  the 
ointment  of  the  apothecary,"  will  infect  the 
whole  mass  of  your  duties,  till  they  become 
unspeakably  offensive  to  that  Spirit,  which 
"  must  be  worshipped  in  spirit  and  in  truth." 
Then  "  keep  thy  heart — thy  mind,  with  all 
diligence  ;  for  out  of  it  are  the  issues  of 
life."  "Death  and  life,"  as  Solomon  says 
of  the  tongue,  "  are  in  the  power  of  the 
mind."  If  your  mind,  your  thoughts  and 
affections,  are  alienated  from  the  life  of 
God,  as  a  spiritual,  a  holy,  and  a  happy 
life,  a  cold  and  deadly  blast  will  rest  upon 
you  in  your  studies,  in  your  preaching,  and 
in  all  your  pastoral  obligations. 

In  this  state,  such  obligations  must  prove 
the  worst  and  most  painful  drudgery  upon 
earth,  and  will  therefore  either  be  neglect- 
ed, as  far  as  may  consist  with   the  main- 


tenance of  public  reputation,  or  will  be  at- 
tended to  with  inward  disgust,  and  disgust- 
ing listlessness.  What  the  soul  is  to  the 
body,  that  the  spirit  of  devotion  is  to  a  pro- 
fession of  religion,  above  all  to  the  pastoral 
office.     It  is  the  life  and  glory  of  both. 


VIII.— SIMPLICITY  OF  PURPOSE. 

BY    THE    REV.    A.    REED,    D.  D. 

Continue  thou  in  the  things  which 
thou  hast  learned."  The  things  which  we 
are  here  said  to  "  have  learned,"  are  the 
things  relating  to  our  ministry  ;  and  the 
apostle,  by  exhorting  Timothy  to  "con- 
tinue in  them,"  evidently  directs  him  still 
to  regard  them  with  simplicity  of  purpose. 

Whatever  is  new  in  religion  is  false. 
The  elements  of  our  salvation,  like  the  ele- 
ments of  our  being,  are  simple  in  their 
kind,  easy  of  access,  and  few  in  number. 
Our  sagacity  is  not  to  be  flattered,  our  la- 
bors are  not  to  be  stimulated,  by  the  hope 
of  important  discovery.  We  are  not  to 
seek  an  additional  revelation  ;  we  are  to 
present  to  our  own  attention,  and  that  of 
others,  the  truths  already  revealed,  with 
"singleness  of  heart."  But  the  mind  is 
proverbially  fond  of  novelties  ;  it,  there- 
fore, requires  considerable  discipline  to  re- 
duce it  to  the  terms  of  our  ministry.  There 
is  in  revealed  truth  something  too  simple 
and  too  obsolete  for  its  taste.  If  dull,  the 
mind  settles  down  into  a  comparative  indif- 
ference to  objects  it  has  so  long  contempla- 
ted ;  if  restless,  it  busies  itself  in  surround- 
ing it  with  strange  and  meretricious  attri- 
butes. The  truth  is  plain,  and  men  would 
beautify  it ;  the  truth  is  naked,  and  men 
would  clothe  it;  the  truth  is  weak,  and  men 
would  protect  it ;  the  truth^s  poor,  and  men 
would  enrich  it.  In  the  ardent  pursuit  of 
these  sickly  speculations,  the  truth  is  too 
often  forsaken  and  lost ;  or  if  retained,  it 
is  preserved,  like  the  ancient  mummy,  im- 
prisoned in  its  dressings,  and  whose  voice 
we  are  no  more  to  hear — whose  loveliness 
we  are  no  more  to  behold. 

We  are  to  beware  of  this  iniquity  of  the 
heart  ;  we  are  to  suppress  those  disgusts 
which  spring  from  the  vice  and  weaknes.s 
of  the  mind  towards  the  simplicity  of  truth, 
and  the  simplicity  of  those  institutions  by 
which  it  is  best  represented.     We  must  not 


508 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


bring  down  the  majesty  of  truth  to  our 
tastes,  but  elevate  our  tastes  to  its  majesty  ; 
we  must  revert  to  original  principles  and 
impressions.  As  we  have  received  Christ 
Jesus  the  Lord,  so  we  must  walk  in  him, 
So  we  must  teach  him.  By  an  habitual 
recurrence  to  those  periods  in  which  the 
great  objects  of  religion  filled  the  whole 
sphere  of  our  vision,  and  engaged  all  the 
passions  of  the  soul,  we  must  seek  to  per- 
petuate the  sensation  and  the  joy. 

It  is  often  for  want  of  this,  that  too  many 
are  obliged  to  look  back  on  the  early  labors 
of  their  ministry  for  the  chief  proofs  of 
success  ;  whereas  those  proofs  should  be 
accumulating  on  our  path  at  every  step  of 
our  progress.  We  may  have  added  con- 
siderably to  our  stores  of  knowledge,  and 
practice  may  have  given  us  skill  in  the  use 
of  them  ;  but  if,  in  making  these  acquire- 
ments, we  have  lost  our  warm  attachments 
to  the  common  truth,  and  our  single  and 
honest  intention  of  honoring  God  alone,  we 
shall  be  the  worse  and  not  the  better  quali- 
fied to  labor  for  the  salvation  of  the  world. 
The  winter's  sun,  though  it  shine  with  un- 
wonted splendor,  leaves  the  earth  as  barren 
as  it  found  it ;  it  is  when  its  light  is  happily 
combined  with  its  warmth,  that  all  nature 
starts  into  life  and  fertility. 

If  ever  there  was  a  time  in  which  cau- 
tion on  this  subject  was  required,  it  is  the 
present ;  if  ever  there  was  a  place  in  which 
it  was  needful,  it  is  in  this  metropolis. 
The  elements  of  good  and  evil  are  abroad, 
and  they  are  working  everywhere,  and 
powerfully.  The  instruments  and  means 
brought  into  this  conflict  are  multiplied  be- 
yond all  number,  and  are  of  every  degree 
>of  comparison.  The  calls  addressed  to  the 
pious  and  benevolent  minister  are  made  to 
him  every  hour  of  the  day,  and  from  every 
point  of  the  compass.  He  sympathizes 
with  them  all ;  but  it  is  manifest  to  obey 
them  all  is  impossible.  The  attention  is  in 
danger  of  distraction,  and  the  spirit  is  ex- 
posed to  a  useless  and  injurious  excitement, 
by  an  endless  variety  of  claims.  Amidst 
clashing  demands  for  service,  we  are  in 
danger  of  standing  still  and  doing  nothing  ; 
or,  borne  away  in  the  whirl  and  tumult 
which  surrounds  us,  we  are  liable  to  lose 
all  just  government  of  our  time,  our  talent, 
or  ourselves;  and,  hasting  from  thing  to 
thing,  we  may  proffer  our  help  everywhere, 
and  give  it  effectually  nowhere. 

We   are   the   more  carefully  to  guard 


against  this  temptation,  because  it  is  sup- 
ported by  the  suffrage  of  our  natural  vani- 
ty. There  is  something  soothing  in  the 
supposition,  that  our  countenance  is  indis- 
pensable to  the  success  of  every  good  work  ; 
we  are  unwilling  that  our  name  should  be 
absent  from  any  list  of  consideration  and 
importance  ;  and  it  is  highly  gratifying  to 
show,  that,  if  we  cannot  really  be  in  many 
places  at  the  same  moment,  we  can  visit 
them  all  in  the  smallest  possible  lapse  of 
time,  and  can  shed  on  a  hundred  different 
councils  the  glancing  benefit  of  our  pres- 
ence and  patronage.  And  this  seduction 
is  the  more  potent,  because  such  attend- 
ances may  be  rendered  without  any  con- 
siderable expenditure  of  physical  or  mental 
energy. 

But  as  these  services  cost  nothing,  so 
they  are  worth  nothing ;  and  if  we  should 
be  ensnared  into  such  a  course,  to  our- 
selves the  worst  of  consequences  would 
arise.  The  quiet  claims  of  the  closet,  and 
of  the  study,  would  become  insipid  to  us  ; 
the  sphere  of  pastoral  labor  would  present 
too  small  a  theatre  to  exhibit  our  preten- 
sions ;  the  simple  and  primitive  objects  of 
the  ministry  would  be  neglected  for  many 
that  are  subordinate,  and  ultimately  for 
some  that  are  irrelevant.  Religious  insti- 
tutions would  be  attended  without  regard 
to  religious  considerations.  We  should  be 
always  busy,  and  always  idle.  Cherished 
vanity  might  tell  us  of  our  usefulness  ; 
every  other  voice  would  pronounce  us  driv- 
ellers ;  and  when,  at  last,  we  dropped  out 
of  the  circle  in  which  we  had  moved,  men 
would  feel  that,  instead  of  losing  an  aux- 
iliary, they  had  been  delivered  from  an  en- 
cumbrance. 

What  then,  it  may  be  said,  is  to  be  done  ? 
Let  us  do  whatever  men  may  do,  but  let  us 
not  attempt  more.  Let  us  yield  nothing  to 
the  suggestions  of  vanity,  and  every  thing  to 
the  claims  of  ascertained  duty.  Let  us  set 
the  great  end  of  our  ministry  before  us, 
and  respect  every  object  as  it  is  related  to 
them.  As  our  occupations  grow,  let  us 
look  the  more  steadily  to  the  simplicity  of 
our  motives  and  purposes.  Like  our  Sa- 
viour, let  us  proportion  devotional  retire- 
ment to  our  public  services.  In  the  multi- 
tude of  our  thoughts  within  us,  let  one  de- 
light our  spirit,  and  that  the  thought  of 
God.  In  the  multitude  of  our  labors,  let 
us  aspire,  with  the  simplicity  and  grandeur 
of  the  apostle,  to  say,  "  This  one  thing  1 


MINISTERIAL  IMITATION  OF  CHRIST. 


509 


rfo/"  Then,  indeed,  shall  our  "eye  be 
single,  and  our  whole  body  be  full  of 
light !" 


IX. 


-MINISTERIAL  IMITATION  OF 
CHRIST. 

BV  THE  REV.  JAMES  SHERMAN. 


In  some  things  you  are  not  expected  to 
imitate  him.  You  are  not  required  to  work 
miracles,  or  attempt  to  fast  forty  days  and 
nights;  but  there  are  some  points  in  his 
demeanor  which  it  will  be  your  honor  and 
happiness  to  imitate,  and  without  which 
vou  will  diminish  your  claim  to  the  title 
of  a  good  minister  of  Jesus  Christ.  I  will 
not  multiply  them,  but  beg  you  to  lay  to 
heart  three  special  peculiarities  in  his  con- 
duct. 

Imitate  him,  then,  in  the  holiness  of  his 
character.  You  are  the  representative  of 
(Jhrist  to  your  people  !  or,  as  Paul  states, 
"  the  glory  of  Christ."  Oh  !  what  man- 
ner of  person  ought  you  to  be  in  all  holy 
conversation  and  godliness.  Your  own 
people  will  never  rise  up  generally  even 
to  your  standard  of  piety.  If,  therefore, 
your  devotedness  to  Christ  is  partial — your 
self-denial  slight — your  temper  irascible — 
your  conversation  trifling — what  can  you 
expect  your  people's  to  be  ?  See  then, 
dear  brother,  that  you  copy  the  conduct  of 
your  divine  Master,  and  become  "  an  ex- 
ample  to  the  believers  in  word,  in  conver- 
sation, in  spirit,  in  charity,  in  faith,  in  pu- 
rity ;"  "  in  all  things  showing  thyself  a 
pattern  of  good  works." 

Imitate  him  also  in  his  improvement  of 
opportunities]  How  oft  would  he  go  where 
he  knew  there  was  some  object  of  misery  to 
be  relieved  !  "  He  must  needs  go  through 
Samaria," — he  must — it  lay  in  the  road 
to  Galilee.  Yes,  but  there  was  another 
"  must  ;"  a  poor  adulteress  would  come  to 
the  well  to  draw  water,  and  '•  he  must 
needs"  seize  the  opportunity  to  tell  her  of 
her  sin,  and  save  her  soul.  So  fully  did 
he  enter  in  the  spirit  of  his  work,  that  he 
forgot  his  meal.  When  the  disciples  re- 
turned from  Sychar,  whither  they  had  gone 
to  buy  meat,  seeing  him  probably  exhausted 
with  the  fatigue  of  his  journey,  and  affected 
with  his  conversation  with  the  woman,  they 
"  prayed  him,  saying.  Master,  eat.  But 
he  said  unto  them,  I  have  meat  to  eat  that 


ye  know  not  of."  To  save  a  soul  was 
more  to  him  than  food — sweeter  than  the 
most  delicate  repast.  So  let  it  be  to  you, 
dear  brother.  He  went,  too,  at  the  call  of 
all  who  needed  his  help  or  advice:  to  Pe- 
ter's wife's  mother,  when  sick  of  a  fever — 
to  the  daughter  of  .lairus,  when  "  she  lay 
a  dying,"  though  only  twelve  years  of  age 
— to  the  servant  of  the  centurion,  who  was 
sick,  and  ready  to  die.  He  was  ready  to 
bless  children  when  their  mothers  brought 
them  to  him,  and  to  expound  his  sermons 
more  fully  when  the  disciples  entreated 
him.  If  invited  to  dine  at  the  Pharisee's 
house,  how  the  opportunity  was  improved 
to  the  advantage  of  all ;  if  in  the  peaceful 
villa  of  Bethany,  where  he  admitted  the 
dear  family  to  the  intimacy  of  friendship, 
Mary  is  allowed  to  sit  at  his  feet,  and  hear 
the  precious  words  which  proceed  from  his 
lips,  while  Martha  is  instructed  in  Chris- 
tian duties,  and  encouraged  to  perform  them 
in  a  Christian  spirit.  Oh,  dear  brother,  all 
were  the  better  for  Christ's  company  ;  and 
if  your  spirit  is  alive  to  the  honors,  re- 
sponsibilities, and  duties  of  your  office  in 
every  event,  you  will  find  some  opportunity 
to  magnify  your  Master,  and  bless  the  souls 
of  your  flock. 

Imitate  him  also  in  his  strict  attention  to 
his  proper  work.  Your  Master  was  always 
in  his  work.  Many  tempted  him  to  engage 
in  controversy  ;  "  Lord,  are  there  few  that 
shall  be  saved  ?"  But  to  save  their  souls 
was  of  more  importance  in  his  view  than 
to  satisfy  their  curiosity  ;  therefore  he  an- 
swered not  their  question,  but  exhorted 
them  to  "  strive  to  enter  in  at  the  strait 
gate ;  for  many,  I  say  unto  you,  will  seek 
to  enter  in,  and  shall  not  be  able."  Some 
wished  to  make  him  a  king ;  but  when 
they  made  the  attempt,  he  conveyed  him- 
self through  the  midst  of  them  unseen,  and 
went  to  a  mountain,  and  communed  with 
his  Father,  counting  that  greater  honor 
than  all  the  crowns  mortals  could  bestow. 
Some  would  engage  him  in  politics ;  "  Is 
it  lawful  to  give  tribute  to  Cfcsar,  or  no  ?'^ 
but  he  would  take  no  part  in  the  angry  dis- 
cussions of  political  partisans,  and  answered" 
them  in  piety  and  wisdom,  "  Render  unto 
Cgesar  the  things  that  are  Caesar's,  and  unto 
God  the  things  that  are  God's."  Some 
would  occupy  his  time  with  speculative 
prophetic  queries  ;  "  Wilt  thou  at  this  time 
restore  again  the  kingdom  to  Israel  ?"  but 
his  time  was  too  precious,  and  the  subject 


510 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


too  barren  of  practice  or  fruit,  and  there- 
fore he  dismisses  it  at  once,  with,  "  It  is  not 
for  you  to  know  the  times  and  seasons 
which  the  Father  hath  put  in  his  own 
power;"  but  let  this  suffice  you  to  know, 
"  Ye  shall  receive  power  after  that  the 
Holy  Ghost  is  come  upon  you :  and  you 
shall  be  witnesses  unto  me  both  in  Jerusa- 
lem, and  in  Judea,  and  in  Samaria,  and 
unto  the  uttermost  parts  of  the  earth." 
See,  dear  brother,  nothing  could  divert  him 
from  his  proper  work.  And  allow  me  to 
advise  you,  and  charge  you,  that  you  never 
needlessly  engage  in  controversy — that  you 
think  very  lightly  of  the  compliments  and 
honors  the  world  may  pay  you  or  your 
ministry — that  you  enter  not  into  the  politi- 
cal arena,  or  the  airy  speculations  of  pro- 
phets and  prophetesses  of  the  present  day. 
Oh  !  the  proper  work  of  the  ministry  will 
furnish  you  with  enough  to  employ  all  your 
time,  and  all  your  energies.  Satan  will 
not  care  what  you  engage  in,  so  that  it  is 
not  your  proper  work.  You  may  write 
notes  on  the  classics,  or  hunt,  or  course,  or 
edit  a  newspaper,  or  amuse  a  party  with 
comic  stories,  or  do  any  thing  but  aim  to 
save  souls,  and  extend  the  kingdom  of 
Christ.  Yet  I  have  confidence  in  you, 
dear  brother,  that  to  all  tempters  who 
should  induce  you  to  descend  from  the 
lofty  eminence  of  the  spirit  and  employ- 
ment of  your  office,  you  will  say,  as  Ne- 
hemiah  said,  "  I  am  doing  a  great  work, 
so  that  I  cannot  come  down :  why  should 
the  work  cease,  whilst  I  leave  it  and  come 
down  to  you  ?" 


X.— IMPORTANCE  OF  A  DEVOTIONAL 
SPIRIT. 

BY  THE  REV.  C.  A.   BIRT,  A.M. 

It  will  purify  and  temper  your  natural 
talents.  Spirituality  of  mind  refines  and 
elevates  the  most  ordinary  talents,  while 
it  ennobles  and  invigorates  those  that  are 
of  the  highest  order.  Piety  is  the  soul  of 
talent.  Without  its  influence,  knowledge 
puffeth  up ;  but  where  its  power  is  felt,  all 
is  to  edification.  Without  piety,  the  most 
brilliant  talents  are  but  as  meteors,  wliich 
dazzle  and  astonish,  but  whose  light  is 
transitory  and  useless. 

The  graces  of  character,  which  ever 
.  attend  habitual  devotion,  will  give  the  es- 


sential weight  of  personal  respect  to  your 
ministrations.  Without  this  commendation, 
eloquence  is  a  mere  sound.  The  sabbath- 
day  exhibitions  of  a  minister  whose  piety  is 
suspected,  will  be  returned  with  that  con- 
tempt which  rests  upon  the  hireling  who 
thrusts  himself  into  the  priest's  office  for 
bread  ;  or,  at  best,  they  will  be  returned 
as  mere  professional  exertions,  which,  as 
displays  of  oratory,  may  amuse  the  mind, 
or  excite  the  passions  for  a  moment,  but  in 
which  the  preacher  can  never  be  more  to 
his  audience  than  as  a  lovely  song,  or  as 
one  that  playeth  well  upon  an  instrument. 

Ministerial  success  is  identified  with  a 
spirit  of  devotion,  because  the  gospel  is  pro- 
pagated by  a  law  of  sympathy.  It  is  not 
by  mental  power,  but  through  the  conta- 
gion of  the  heart,  that  ministers  succeed  in 
their  work.  "  Thoughts  that  breathe,  and 
words  that  burn,"  proceed  from  lips  that 
have  been  touched  with  a  live  coal  from 
off  the  altar  of  devotion  ;  and  the  aflfections 
of  men  are  open  to  receive  his  words,  who 
speaks  from  the  fulness  of  his  heart.  The 
power  of  the  gospel  rests  in  its  unrivalled 
tenderness — that  charm  which  touches  the 
heart,  and  dissolves  every  feeling,  in  the 
mingled  flow  of  contrition,  humility,  and 
delight.  It  is  its  ravishing  sweetness,  with 
which  it  overspreads  the  soul,  that  with 
gently  stealing,  but  resistless  influence, 
subdues  all  things  unto  itself,  and  causes 
us  to  feel  that  we  are  altogether  won  and 
captive  before  we  are  aware,  or  ever  we 
have  summoned  up  our  powers  of  opposi- 
tion.  Men  learn  of  Christ,  because  he  is 
meek  and  lowly  of  heart.  That  minister 
is  best  qualified  for  usefulness,  who,  in 
communion  with  his  Lord,  has  drunk  deeply 
of  that  well-spring  of  love,  which  gushed 
forth  from  the  heart  of  the  Messiah,  in 
every  thought  and  action  of  the  ministry 
which  he  fulfilled  upon  earth. 

Giving  yourselves  continually  unto  pray- 
er, you  are  brought  under  the  promises  of 
God,  and  armed  with  a  divine  power,  in  the 
assurance  of  the  Spirit.  How  triumphant 
the  confidence  and  energy  which  this  faith 
begets  !  The  promises  cannot  fail  ;  they 
are  more  sure  than  the  seasons,  and  we  sow 
in  hope.  There  is  nothing  too  hard  for  the 
Lord,  and  the  mountain  of  difficulty  be- 
comes a  plain.  When  the  Almighty  puts 
forth  his  strength,  the  meanest  instrument 
can  do  all  things.  The  almond  rod  of 
Moses  divides   the   mighty  waters  of  the 


ON  A  DEVOTIONAL  SPIRIT. 


511 


deep  Red  Sea  ;  the  mantle  of  Elijah  stays 
the  course  of  Jordan's  river  ;  and  the 
shadow  of  Peter  heals  the  sick.  What, 
then,  shall  not  the  gospel  do,  divinely  con- 
stituted as  it  is,  for  the  restoration  of  man  ? 
Oh  !  let  the  spirit  of  devotion  burn  in  our 
pulpits  ;  let  our  ministers  give  themselves 
continually  unto  prayer,  and  the  early 
triumphs  of  the  gospel  shall  be  renewed. 
We  shall  act  in  the  faith,  and  in  the  power 
of  the  apostles,  who  took  the  omnipotence 
of  the  Spirit  as  the  fulcrum  on  which  they 
rested  the  lever  of  the  word,  and  moved 
the  world. 


XL— ON  A  DEVOTIONAL  SPIRIT. 

BY    THE    REV.    J.    G.    PIKE. 

The  life  of  a  Christian  pastor  should  be 
eminently  a  life  of  prayer.  "  We  will  give 
ourselves  continually  to  prayer." 

1.  Prayer  is    a  sacred    duty  of   every 
Christian,  and  a  precious  privilege.     It  is 
essential  to  spiritual  life,  and  to  growth  in 
grace.     Prayer  is  so  much  a  duty,   that 
religion  cannot  possibly  exist  in  those  by 
whom   it  is  disregarded.     As  well  might 
the  body  live  without  the  soul,  as  any  one 
live    piously    without    prayer.      The    sun 
cannot  shine,  and  give  no  light ;  a  fountain 
cannot  spring  up,  and  send  forth  no  stream  ; 
nor  can  religion  exist  in  the  heart,  and  not 
produce    habitual    prayer.       Prayer   thus 
incumbent  as  a  duty,  is  also  an  invaluable 
privilege.      Freedom  of  access  to  earthly 
monarchs  is  a  privilege  highly  prized  by 
worldly  men.     How  much  more  valuable 
is  freedom  of  access  to  the  infinite  Jehovah  ! 
Were  he  pleased  to  appoint  that  once  in  life, 
and  only  once,  each  of  his  servants  should 
enjoy  permission  to  approach  the  mercy- 
seat,  and  unfold  all  his  wants ;  and  were 
this  single  opportunity  for  communion  with 
God  to  be  appointed  by  a  voice  from  heaven, 
how  highly  would  the  sacred  interview  be 
prized,  and  how  eagerly  desired  !     With 
what  rapture  would  the  direction  be  heard, 
"  Now  is  your  time  for  access  to  God  ;  now 
go  and  tell  him  all  your  wants,  and  open 
all  your  heart  !"      Blessed    be  God  !   the 
privilege  of  prayer  is  not  thus  limited  to  a 
single   opportunity,    but   may  be  enjoyed 
every  day,  every  hour,  and  at  any  minute. 
How  invaluable  is  such  freedom  of  access 
to  the  God  of  love  and  glory  ! 


2.  Habitual  prayer  marks  a  state  of 
mind  peculiarly  Cliristian.  The  Author 
of  the  gospel  delights  in  lowly  and  humble 
dispositions.  Prayer  expresses  the  posses- 
sion of  such  graces,  and  fosters  their  growth. 
A  prayerful  spirit  breathes  humility,  indi- 
cates a  sense  of  want,  and  acknowledges 
dependence  upon  God.  On  the  contrary, 
the  neglect  of  prayer  invariably  evinces 
the  influence  of  pride,  or  carelessness,  or 
self-ignorance,  and  generally  of  all  these 
evils  combined. 

3.  Prayer,  which  is  thus  the  duty  and 
privilege  of  every  child  of  God,  becomes, 
from  the  nature  of  the  Christian  ministry, 
a  duty  if  possible  more  incumbent  on  the 
ministers  of  the  gospel,  and  is  to  them  a 
privilege  more  inestimable.  Essential  to 
spiritual  life  in  every  instance,  in  them  it 
is  more  essential,  if  more  can  be.  This 
has  been  felt  by  ministers  of  the  most  emi- 
nent piety  and  most  distinguished  useful- 
ness. The  remark  of  the  great  reformer 
Luther,  has  been  often  repeated,  yet  can 
scarcely  be  repeated  too  often,  "  Bene 
orasse  est  bene  studuisse."  The  best 
instruction  we  gain  on  divine  subjects  is 
obtained  in  answer  to  prayer,  and  much  of 
it  not  unfrequenlly  in  seasons  of  devotion. 
Then,  at  times,  truth  beams  upon  the  mind, 
and  is  felt  upon  the  heart,  in  a  way  more 
instructive  and  more  impressive  than  at  any 
other  seasons.  It  is  no  longer  dry  theory, 
but  living  principle  ;  so  tiiat  Luther's  words 
are  literally  true,  and  to  have  prayed  fer- 
vently and  solemnly  is  to  have  studied  well. 
That  eminent  servant  of  God,  Andrew 
Fuller,  when  delivering  a  funeral  discourse 
for  a  departed  fellow-laborer,  not  many 
months  before  his  own  departure,  observed, 
"  One  of  the  sentences  uttered  by  your 
deceased  pastor,  when  drawing  near  his 
end,  was,  '  I  wish  I  had  prayed  more.' 
This  was  one  of  those  weighty  sayings 
which  are  not  unfrequently  uttered  in  view 
of  the  solemn  realities  of  eternity.  This 
wish  has  often  recurred  to  me  since  his 
departure,  as  equally  applicable  to  myself; 
and  with  it  the  resolution  of  that  holy  man, 
president  Edwards,  so  to  live  as  he  would 
wish  he  had  when  he  came  to  die.  In 
reviewing  my  own  life,  I  wish  I  had  prayed 
more  than  I  have  for  the  success  of  the 
gospel.  I  have  seen  enough  to  furnish  me 
with  matter  of  thankfulness,  but  had  I 
prayed  more,  I  might  have  seen  more.  I 
wish  I  had  prayed  more  than  I  have  for  the 


512 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


salvation  of  those  about  me,  and  who  are 
given  me  in  charge.  When  the  father  of 
'  the  youth  possessed  by  a  demon'  doubted 
whether  Jesus  could  do  any  thing  for  him, 
he  was  told  in  answer,  if  he  could  believe, 
'  all  things  were  possible.'  On  hearing 
this  he  burst  into  tears,  saying,  '  Lord,  I 
believe  ;  help  thou  mine  unbelief !'  He 
seems  to  have  understood  our  Lord  as  sug- 
gesting, that  if  the  child  were  not  healed, 
it  would  not  be  owing  to  any  want  of  power 
in  him,  but  to  his  own  unbelief.  This 
might  well  cause  him  to  weep  and  exclaim 
as  he  did.  The  thought  of  his  unbelief 
causing  the  death  of  his  child  was  distress- 
ing. The  same  thought  has  occurred  to 
me  as  applicable  to  the  neglect  of  the 
prayer  of  faith.  Have  I  not  by  this  guilty 
negligence  been  accessory  to  the  destruc- 
tion of  some  that  are  dear  to  me  ?  And 
were  I  equally  concerned  for  the  souls  of 
my  connections,  as  he  was  for  the  life  of 
his  child,  should  I  not  weep  with  him  ?  I 
wish  I  had  prayed  more  than  I  have  for 
my  own  soul.  I  might  then  have  enjoyed 
much  more  communion  with  God.  The 
gospel  affords  the  same  ground  for  spiritual 
enjoyment  as  it  did  to  the  first  Christians. 
I  wish  I  had  prayed  more  than  I  have  in 
all  my  undertakings.  I  might  then  have 
had  my  steps  more  directed  by  God,  and 
with  fewer  deviations  from  his  will.  There 
is  no  intercourse  with  God  without  prayer. 
It  is  thus  that  we  walk  with  God,  and  have 
our  conversation  in  heaven." 

4.  Much  prayer  is  requisite  to  strengthen 
the  power  of  religion  in  your  own  heart. 
As  a  Christian  you  are  commanded  to  for- 
get the  things  that  are  behind,  and  reach 
unto  those  before  ;  but  whilst  every  Chris- 
tian is  obligated  to  display  the  graces  of 
piety,  these  graces  in  the  minister  of  the 
gospel  should  shine  with  brighter  splendor  ; 
in  him  more  elevated  piety  should  appear 
embodied.  This  truth  is  taught  in  the  sa- 
cred volume.  Christian  ministers  are  there 
represented  as  stars  held  in  the  Redeemer's 
hand.  A  star  is  all  light ;  it  possesses  and 
diffuses  light,  and  only  light.  Many  eyes 
gaze  upon  its  brightness,  and  many  a  be- 
nighted traveller  is  cheered  and  guided  by 
its  rays.  Such  should  you  be,  a  star  in 
the  Saviour's  hand,  diffusing  in  your  whole 
example,  as  well  as  in  your  preaching. 
Christian  light.  Many  eyes  will  be  fixed 
upon  you.  Let  them  see  in  you  what  a 
Christian  is.     Let  your  whole  deportment 


"  hold  forth  the  word  of  life,"  to  direct 
others  to  him  who  is  the  true  source  of 
holiness  and  happiness. 


XII.— THE    MINISTRY   A    SPIRITUAL 
WORK. 

BY    THE    REV.    B.    WILLS. 

That  work  a  minister  is  called  to,  is  a 
work  of  a  spiritual  nature.  It  is  the  prov- 
ince of  a  physician  to  take  care  of  the  bodies 
of  men,  and  it  is  the  profession  of  a  lawyer 
to  defend  their  civil  rights  and  properties, 
and  secure  their  estates  ;  but  it  is  the  proper 
work  of  a  minister  to  watch  for  souls,  as 
one  that  must  give  an  account.  The  chief 
concern  of  a  minister  is  with  the  spirits  of 
men  ;  these  are  the  objects  of  our  care,  and 
the  special  charge  we  are  intrusted  with. 
It  is  our  business  to  make  earnest  and  re- 
peated addresses  to  precious  and  immortal 
souls,  in  order  to  recover  them  from  their 
degenerate  state  and  woful  apostacy,  and 
to  bring  them  back  to  God,  the  Father  of 
spirits,  the  Source  of  their  being  and  hap- 
piness, and  the  Centre  of  their  eternal  rest. 
It  is  the  work  of  a  pastor,  or  minister,  to 
endeavor  to  get  sinners  renewed  in  the  spirit 
of  their  mind — to  feed  the  soul  with  divine 
knowledge — to  impress  it  with  heavenly 
truths — and  form  it  into  a  likeness  to  God, 
and  restore  it  to  his  image  and  favor  ;  and 
when  the  soul  is  thus  impressed,  renewed, 
and  sanctified,  it  is  a  minister's  duty  to 
cherish  the  sacred  sparks  that  are  kindled 
within,  to  brighten  every  grace,  and  (under 
the  conduct  of  the  Holy  Spirit)  prepare  and 
polish  believers  for  the  inheritance  of  the 
saints  in  light.  The  work  of  a  minister  is 
of  a  spiritual  nature,  and  doth  not  relate  to 
the  concerns  of  the  body,  or  of  the  present 
world  ;  but  it  chiefly  relates  to  the  concerns 
of  the  soul,  and  of  a  future  and  eternal 
world.  "  My  kingdom,"  says  Christ,  "  is 
not  of  this  world,"  John  xviii.  36.  The 
blessed  Jesus,  the  great  founder  of  the 
church,  did  not  affect  secular  state  or  gran- 
deur  ;  neither  did  he  attempt  to  set  up  a 
temporal  kingdom.  This  was  quite  out  of 
his  view  and  design.  His  intention  was 
not  to  aspire  to  an  earthly  crown  ;  but  to 
erect  a  spiritual  empire,  to  reign  in  the  souls 
of  men,  and  make  them  a  willing  people  in 
the  day  of  his  power.  And  as  Christ's 
kingdom  is  not  of  this  world,  it  is  not  the 
business  of  those  who  are  called  to  be  his 


THE  MINISTRY  A  SPIRITUAL  WORK. 


513 


ministers  to  carry  on  a  secular  interest,  or 
promote  a  worldly  design  ;  but  to  treat 
with  men  about  things  of  a  spiritual  nature 
— to  show  them  the  way  of  salvation — and 
tell  them  what  thoy  must  do  to  inherit 
eternal  life.  We  are  to  exhort  them  not 
to  be  conformed  to  the  world,  but  to  guard 
against  its  snares  and  temptations  ;  to  over- 
come it  by  faith  ;  and  seek  those  things  that 
are  above,  where  Christ  sitteth  at  the  right 
hand  of  God. 

The  design  of  our  profession  is  not  to 
make  men  great,  but  good  ;  it  is  not  to 
flatter  their  ambition,  or  to  gratify  their 
pride  or  sensuality  ;  but  to  press  them  to 
humility  and  poverty  of  spirit,  and  to  ex- 
cite them  to  true  piety  and  sincere  devoted- 
ness  to  God.  It  is  no  part  of  our  office  to 
assist  men  in  the  pursuit  of  secular  glory, 
much  less  are  we  to  encourage  them  in  an 
p.ager  chase  of  worldly  honors,  riches,  and 
pleasures;  but  we  are  to  call  them  off 
from  these  gaudy  and  delusive  things,  and 
to  preach  to  them  the  doctrine  of  self-de- 
nial and  the  cross,  and  lay  open  before 
them  a  brighter  and  more  inviting  scene 
than  this  world  can  possibly  afford, — I 
mean  the  joys  of  Paradise,  the  ineffable 
treasures  of  the  kingdom  of  heaven,  and  a 
celestial  crown  which  shines  with  a  pe- 
culiar lustre  in  the  view  of  angels,  and  the 
spirits  of  just  men  made  perfect.  We  are 
1o  call  men  off  from  all  undue  regard  to 
sensual  objects  and  earthly  enjoyments, 
and  exhort  them  to  pursue  a  spiritual  and 
intellectual  happiness,  which  consists  in  the 
knowledge  and  love  of  God,  and  that  sub- 
lime pleasure  which  flows  from  the  light 
of  his  countenance,  and  the  ravishing  tokens 
of  his  favor.  The  work  of  a  ministry  is 
to  check  men's  inordinate  fondness  for  the 
body,  and  to  awaken  in  them  a  just  sense 
of  the  worth  of  the  soul,  and  a  due  concern 
for  its  welfare  and  felicity,  and  to  call  off 
their  prospects  and  regards  from  things 
temporal  to  things  eternal.  It  is  to  call 
men  off  from  earth  to  heaven — from  mam- 
mon to  Jesus — and  from  the  world  to  God  ; 
and  prompt  and  excite  them  to  spend  their 
most  solicitous  thoughts  and  greatest  care 
about  the  immortal  spirit,  to  work  out  their 
own  salvation,  and  to  lay  a  good  founda- 
tion for  the  world  to  come,  as  knowing  if 
the  soul  be  safe  and  happy  in  the  other 
world,  the  body,  in  its  appointed  time,  will 
65 


also  be  glorious  _and  happy  with  it.  And 
as  the  work  a  minister  is  called  to  is  of  a 
spiritual  nature,  and  chiefly  concerns  the 
soul  and  another  world,  so  the  methods  we 
are  to  make  use  of  to  carry  on  this  work 
are  also  spiritual.  "  The  weapons  of  our 
warfare  are  not  carnal,"  2  Cor.  x.  4.  It 
is  true,  as  we  are  sent  as  messengers  and 
servants  by  the  King  of  heaven,  we  are  to 
compel  men  to  come  in,  (Luke  xiv.  23) — 
we  are  to  compel  men  to  come  into  the 
Christian  church,  and  to  accept  the  grace 
of  the  gospel  ;  we  are  to  compel  sinners  to 
list  themselves  in  the  service  of  Christ; 
but  we  are  not  to  compel  them  by  external 
violence,  or  by  outward  rigor  and  severity, 
but  by  rational  conviction,  and  by  scripture 
light  and  evidence,  and  with  a  spirit  of 
meekness  ;  for  "  the  wrath  of  man  work- 
eth  not  the  righteousness  of  God."  We  are 
to  draw  men  to  Jesus,  not  by  force  of  arms, 
but  by  dint  of  argument,  and  cords  of  love. 
We  are  to  bring  back  straying  souls  to  the 
great  and  good  Shepherd,  not  by  human 
threatenings,  or  by  cruel  and  unjust  treat- 
ment ;  but  by  the  power  of  reason,  by  all 
the  charms  of  sacred  and  divine  eloquence, 
and  by  motives  drawn  from  a  future  world. 
And  if,  after  all  our  arguments  and  friendly 
endeavors,  sinners  remain  obstinate  and  in- 
flexible, and  persist  in  their  infidelity,  we 
should  shed  tears  of  pity  over  their  obdu- 
racy, and  in  the  prospect  of  those  miseries 
that  are  coming  upon  them,  in  imitation  of 
our  compassionate  Master,  who,  when  ht 
came  near  Jerusalem,  the  seat  of  an  infidel,, 
stubborn,  and  perverse  generation,  "  behehS 
the  city,  and  wept  over  it,"  Luke  xix.  41 
And  as  we  are  not  to  proselyte  men  to  thf 
faith  of  Christ  by  carnal  weapons,  or  U.. 
compel  strangers  to  come  into  his  church 
by  human  tribunals,  or  the  vain  terrors  of 
men ;  so  it  should  be  matter  of  lamenta- 
tion, that  an  instUution  of  our  blessed  Lord, 
which  is  of  a  spiritual  nature,  should  be 
turned  info  an  instrument  of  worldly  policy, 
and  made  a  necessary  qualification  for  a 
!  civil  office.  As  by  this  means  the  sacra- 
ment of  the  Lord's  Supper  hath  been  noto- 
riously prostituted  and  abused,  so  hereby 
(as  Bishop  Iloadly  observes)  that  holy 
solemnity,  which  was  intended  as  a; serious 
remembrance  of  the  death  of  our  Saviour, 
fs  debased  into  a  political  tool,  and  an  engine 
of  state. 


514 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


XIII.— THE  GREATNESS  OF  THE 
PREACHER'S  WORK. 

BY    THE    REV.    E.    PORTER,    D.    D. 

I  SHALL  attempt  to  illustrate  the  great- 
ness of  the  preacher's  work  by  its  objects. 
These  we  may  contemplate  as  they  respect 
the  temporal  and  eternal  concerns  of  men, 
the  interests  of  the  church,  and  the  glory 
of  God. 

It  may  be  safely  affirmed,  that  the  public 
teachers  of  religion  have  contributed  more 
than  any  other  class  of  men  to  raise  the 
tone  of  morals  ;  more  to  promote  social  and 
civil  order;  to  tame  the  fierceness  of  hu- 
man passions  ;  to  produce  refinement  of 
taste  and  manners ;  and  to  advance  the  in- 
terests of  sound  learning.  Ample  confir- 
mation of  all  this  might  be  drawn  from  his- 
tory ;  but  there  lies  a  shorter  appeal  to 
facts  within  our  own  observation.  Visit 
the  families  that  compose  a  religious  con- 
gregation;  mark  their  habits  with  the  eye 
of  a  careful  observer ;  and  you  will  per- 
ceive that  the  degree  of  sobriety,  decorum, 
and  intellectual  cultivation  which  prevails 
among  them,  is  generally  corresporident  to 
the  talents  and  fidelity  of  their  spiritual  in- 
structor. If  the  divine  institution  of  public 
preaching  were  suspended,  the  day  of 
sacred  rest  would  be  devoted  to  secular 
business,  and  licentious  amusement.  Sup- 
pose, then,  the  experiment  to  be  made. 
Shut  up  our  pulpits,  and  you  abolish  the 
Sabbath.  Abolish  the  Sabbath,  with  its 
system  of  moral  restraints,  and  what  bar- 
irier  have  you  left  against  universal  profli- 
•.gacy  of  manners,  and  prostration  of  all  that 
is  precious  or  venerable  in  the  land  ?  How 
!long  will  it  be  before  no  honest  man  shall 
isleep  quietly  in  his  own  bed  ?  Who  would 
be  answerable  for  the  mischiefs  that  must 
result  from  such  an  experiment  in  twelve 
months?  The  Sabbath,  then,  it  must  be 
.admitted,  with  its  awful  sanctions,  holds 
men  in  check  by  a  thousand  ties,  compared 
with  which  mere  human  laws  are  frail  as 
the  spider's  web.  Every  able,  faithful 
preacher  does  more  to  guard  the  vital  in- 
terests of  community  than  five  magistrates, 
armed  with  penal  statutes  ;  and  more  than 
five  hundred  visionary  philosophers,  with 
their  best  theories  on  the  perfectibility  of 
man. 

But  the  preacher's  work  has  nobler  ob- 
jects than  these ;  objects  which  claim  his 
supreme  affection,  and  his  unremitted  ef- 


forts ;  objects  no  less  important  than  the 
glory  of  the  infinite  God,  and  the  immortal 
interests  of  men.  From  the  ruins  of  this 
apostate  world  God  has  undertaken  to  erect 
a  kingdom  of  holiness.  This  he  does  by 
the  instrumentality  of  means,  among  which 
preaching  holds  a  conspicuous  place.  To 
advance  this  kingdom  is  the  great  end  of 
the  natural  world,  and  of  the  stupendous 
scheme  of  redemption  and  providence.  For 
this  the  Eternal  Word  became  incarnate, 
and  hung  upon  a  cross ;  for  this  prophets 
have  taught,  and  martyrs  bled,  and  angels, 
as  ministering  spirits  to  the  church,  have 
flown  on  messages  of  mercy. 

Every  wheel  in  the  vast  machinery  of 
providence  moves  with  ultimate  reference 
to  the  grand  results  of  the  kingdom  of  grace. 
Another  day  will  reveal  how  all  the  bustle 
and  uproar  of  this  world  are  to  be  made 
instrumental  of  promoting  the  interests  of 
the  church.  For  this  monarchs  are  ele- 
vated or  deposed — empires  flourish  or  de- 
cline ;  for  this  the  seasons  perform  their 
circuits,  the  sea  rolls  its  waves,  and  the 
earth  yields  its  fruit ;  to  this  every  star  that 
glitters  in  tlie  firmament,  and  every  leaf 
that  trembles  in  the  forest,  the  sun  and  the- 
glow-worm,  the  seraph  and  the  reptile,  the 
globe  and  the  floating  atom,  are  all  sub- 
servient. 

To  advance  this  kingdom  of  holiness  is 
the  preacher's  work  ;  and  must  not  that 
object  for  which  the  world  exists — that  ob- 
ject, the  promotion  of  which  demands  the 
united  efl^orts  of  heaven  and  earth,  be 
deemed  important  ?  Ask  angels.  Why 
did  they  celebrate  the  Saviour's  birth  ? 
Why  does  the  conversion  of  one  sinner 
swell  the  songs  of  heaven  ?  Bring  forward 
now  the  objects  which  most  excite  the  efforts 
and  enterprise  of  this  busy  world.  The 
mechanic  and  the  husbandman  rise  with 
the  first  dawn  of  the  morning  to  resume 
their  customary  labors,  to  provide  for  their 
families,  and  promote  the  useful  arts  of 
life  ;  the  physician  pores  over  the  pages  of 
Hippocrates  and  Boerhaave,  and  visits  the 
chamber  of  disease,  that  he  may  preserve 
the  life  of  the  body  ;  the  scholar  grows  pale 
at  the  midnight  lamp,  and  ripens  for  a 
premature  grave  in  pursuit  of  knowledge; 
the  merchant  loads  his  ship,  and  the  mari- 
ner braves  the  tempest,  to  accumulate 
wealth  ;  the  soldier  seeks  to  signalize  his 
valor  amidst  scenes  of  blood  :  the  states- 
man studies  the  deep  mazes  of  political 


THE  OBTSRUCTIONS  OF  THE  WORK  OF  THE  MINISTRY. 


515 


management,  by  which  rivals  are  supplant- 
ed, and  cabinets  controlled  ;  the  ambitious 
prince  hopes  to  immortalize  his  name,  by 
driving  his  chariot  over  the  wrecks  of  sub- 
jugated kingdoms. 

Laying  out  of  the  question  at  present  the 
scenes  of  infamy  and  misery  which  the 
world  presents,  among  those  employments 
which  are  commonly  deemed  necessary, 
lawful,  honorable,  what  one  can  bear  com- 
parison, in  point  of  importance,  with  the 
work  of  the  Christian  preacher?  Bring  for- 
ward your  heroes  and  statesmen — your 
Marlboroughs,  and  Pitts,  and  Nelsons  ; 
what  have  they  achieved  ?  Grant  that  they 
are  entitled  to  the  first  rank  among  the  re- 
nowned of  the  earth,  what  is  that  rank  to 
the  immortal  honor  that  awaits  the  faithful 
minister  of  Jesus  ?  He  that  converteth  a 
sinner  from  the  error  of  his  way  has  won  a 
crown, 

"  Compared  with  which, 
The  laurels  that  a  Caesar  reaps  are  weeds." 


XIV.— THE  OBSTRUCTIONS  OF  THE 
WORK  OF  THE  MINISTRY. 

BY  THE  REV.  JOHN  RYLAND,  D.  D. 

You  must  wrestle,  not  merely  against 
flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the 
darkness  of  this  world,  against  spiritual 
wickedness  in  high  places.  You  must  be 
able  to  stand  against  the  wiles  of  the  devil, 
who  seduced  so  many  angels  of  light  from 
their  allegiance  to  God,  and  overcame  our 
first  parents  in  paradise ;  who  bruised  the 
heel  of  the  Captain  of  our  salvation,  and 
maketh  war  on  the  remnant  of  his  seed  ; 
and  who  is  the  god  of  this  world,  the  spirit 
that  now  worketh  in  the  children  of  disobe- 
dience. Nor  is  it  enough  that  you  stand 
your  ground  against  him  ;  you  must  carry 
on  an  offensive  war  with  him,  make  bold 
inroads  into  the  territories  he  claims  for  his 
own,  and  attempt  to  rescue  those  who  have 
been  long  held  in  bondage  by  the  powers 
of  darkness.  Who  is  sufficient  for  these 
things?  You  are  to  labor  for  the  deliver- 
ance of  those  who  do  not  as  yet  wish  for  the 
liberty  of  the  sons  of  God ;  who  seem,  there- 
fore, to  be  the  lawful  captives  of  him  that 
destroyeth  souls.  And  verily  God  might 
justly  leave  them  to  him  as  their  tormentor, 
to  whom  they  have  so   readily  listened, 


when  lie  acted  the  part  of  a  tempter.  But 
sovereign  mercy  has  resolved  that  the  prey 
of  the  terrible  shall  be  delivered  ;  yea,  the 
lawful  captive  shall  be  set  free.  He  who 
redeemed  them  by  price  can  redeem  them 
also  by  power;  and  can  make  the  feeble 
become  as  David,  to  pluck  the  prey  out  of 
the  mouth  of  this  roaring  lion. 

We  must,  indeed,  often  address  ourselves 
to  those  who  arc  dead  to  all  that  is  spiritu- 
ally good  ;  who  have  no  proper  sense  of 
moral  excellence ;  no  relish  even  for  the 
bliss  of  heaven.  Their  being  thus  dead  in 
trespasses  and  sins  is  by  no  means  an  ex- 
cuse for  their  disregarding  the  call  of  the 
gospel.  It  is  a  sinful  death.  It  consists  in 
being  entirely  under  the  influence  of  sin  ; 
or  altogether  alienated  from  the  life  of  God. 
Natural  death  is  the  involuntary  separa- 
tion of  the  soul  from  the  body ;  this  is  the 
consequence  of  sin,  but  is  not  itself  sin- 
ful ;  no  one  thinks  of  blaming  a  man  for 
dying,  or  for  being  sick  unto  death.  But 
spiritual  death  is  the  voluntary  and  entire 
separation  of  the  soul  from  God.  This  is 
sin  itself,  the  essence  of  sin,  the  strength  of 
sin,  the  dominion  of  sin  in  the  soul.  And 
can  this  excuse  the  sinner  ?  Or  is  the  be- 
liever, who  has  some  life  towards  God,  ex- 
cusable in  proportion  as  he  approaches  to 
the  state  of  them  who  are  absolutely  dead 
to  God  ?  Can  any  degree  of  alienation  from 
God  render  it  absurd  to  call  on  men  to  re- 
turn unto  him  ?  By  no  means.  But  so 
completely  are  sinners  estranged  from  God 
that  I  should  expect  all  our  labors  to  be  in 
vain,  did  I  not  trust  in  him  who  quickeneth 
the  dead.  Verily,  I  should  despair  of  con- 
verting one  soul,  if  he  who  has  commanded 
us  to  prophesy  unto  these  slain,  had  not  en- 
couraged us  to  hope  that  his  Spirit  will 
breathe  upon  them,  that  they  may  live. 
But  if  any  tinge  of  despondency  should  in- 
fuse itself  into  our  minds,  while  we  exclaim. 
Who  is  sufficient  for  these  things  ?  let  us, 
my  brother,  remember  "  what  is  the  ex- 
ceeding greatness  of  his  power  towards  us 
who  believe,  according  to  the  energy  of  his 
mighty  power."  He  who  raised  up  our 
Lord's  body  from  the  grave,  and  who  quick- 
ened us,  when  we  ourselves  were  dead  in 
sins,  can  impart  spiritual  life  to  whomso 
ever  he  pleaseth. 

But  when  sinners  have  heard  the  voice 
of  the  Son  of  God,  and  begin  to  live  the  life 
of  faith,  ministers  must  still  expect  to  meet 
with  farther  difficulties.     Though  they  ar- 


M6 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRlf. 


dently  wish  to  present  every  one  of  their 
converts  perfect  in  Christ  Jesus  ;  and  lahor 
to  this  end,  striving  according  to  his  vi^ork- 
ing,  who  worketh   in   them   mightily  ;  yet 
they  will  have  to  lament  a  number  of  im- 
pediments, which  retard  the  blessed  work. 
Instead  of  having   fully  apprehended   that 
for  which  they  were  apprehended  of  Christ; 
alas !  how  few  appear  to  follow  hard  after 
the  Lord !    All    are  imperfect.     But  how 
very  imperfect  are  many  !     What  defects  ! 
what  mixtures  !  what  inconsistencies  do  we 
find  in  those  who  profess  to  be  called  to 
glory  and  virtue !   It  would  afford  us  unut- 
terable joy  could  wc  affirm  of  all  the  mem- 
bers of  our  churches,  "Though  they  have 
not  attained,  neither  are  they  already  per- 
fect, yet  one  thing  they  do,  they  press  to- 
wards the   mark,  and   deeply  regret  their 
falling  short  of  it ;  they  aim  at  complete 
conformity  to  Christ.    When  in  faithfulness 
we  smite  them,  even  so  as  to  wound  their 
consciences,  they  treat  it  as  a  kindness  and 
not  as  an  injury.     They  remember  the  re- 
mark of  the  wise  man,  '  As  an  earring  of 
gold,  or  an  ornament  of  fine  gold,  so  is  a 
wise  reprover  upon  an  obedient  ear.'  "    But 
instead  of  finding  this  the  case  with  all  pro- 
fessors,  we   shall    meet  with   too   many  to 
whom' it  will  be  very  difficult  so  to  hint  at 
their  imperfections,  as  not   to   excite   their 
resentment.     Even  some  who  acknowledge 
their    depravity    in    the    strongest  general 
terms  will  scarcely  bear  to  ha\e  their  min- 
ister   particularly  specify  an    instance    in 
which   they   appear   most  deficient.      But 
that  which  adds  more  tc  the  difficulty  of 
our  work,  than  all  the  obstructions  I  have 
named,  is  sin  that  dwelleth  in  «s,  and  too 
easily   besets  ourselves.     How   many  are 
the  evils  of  our  own  hearts  !  What  need  do 
we  find  of  constant  watchfulness,  and  ear- 
nest prayer  for  the  supply  of  the  Spirit! 
Self,  the  most  subtle  and  dangerous  of  all  our 
foes,  will  assume  a  thousand  forms  to  draw 
off  our  supreme  attention  from  our  Lord. 
Both  the  lusts  of  the  flesh  and  the  lusts  of 
the  mind  must  be  continually  opposed  and 
mortified.     Sins  of  the  former  class  might 
more   speedily  ruin  our   character  among 
men;  but  the  latter  would  equally  injure 
our  usefulness,  by  grieving  the  Spirit  of 
God  ;  and  as  certainly  ruin  our  souls.  But 
supposing  we  escape  any  public  scandal, 
or  total  apostacy  and  final  ruin,  we  must 
maintain  a  daily  conflict  with  every  sinful 
propensity,  or  we  shall  lessen  our  useful- 


ness, and  lose  those  consolations  which  a're 
the  foretastes  of  heavenly  blessedness.  And 
at  best,  we  shall  find  frequent  seasons  of 
spiritual  distress,  while  we  are  obliged  to 
exclaim  with  the  apostle,  "O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the 
body  of  this  death?" 


XV.— RESPONSIBILITY  OF  THE   MINIS- 
TERIAL WORK. 

BY   THE   REV.  A.  REED,   ».   D. 

Responsibility  necessarily  attends  the 
powers  of  reflection  and  volition  ;  and  is, 
therefore,  co-extensive  with  the  engage- 
ments and  duties  of  human  life.  Ministe- 
rial responsibility,  however,  stands  fearfully 
pre-eminent ;  and  almost  every  title  indi- 
cating the  office  is  designed  to  bring  it  to 
our  remembrance.  The  pastor  in  the  first 
epistle  of  Timothy,  vi.  11,  is  called  a  vian 
of  God,  to  teach  us  that  he  is  immediately 
accountable  to  the  Supreme  Being ;  and 
that  his  accountability  rises  in  exact  pro- 
portion to  the  value  and  extent  of  his  trust. 

In  slightly  elucidating  this  affecting  sub- 
ject, let  me  remind  you  that  your  ministe- 
rial office  increases  your  personal  respon- 
sibility. It  is  your  privilege  to  find  in  your 
professional  duties  every  thing  conducive 
to  your  particular  salvation.  Unlike  other 
men,  your  very  vocation  is  to  prayer,  to 
watchfulness,  to  heavenly  contemplation, 
and  spiritual  exertion.  It  might  well  be 
expected  that  while  we  are  thus  exercised 
for  the  benefit  of  others,  it  should  be  bene- 
ficial in  a  superlative  degree  to  ourselves  ; 
that  in  teaching  others  we  should  become 
the  wiser  ourselves  ;  that  in  warning  others 
we  should  the  more  readily  take  the  cau- 
tions we  give  ;  and  that  in  commending  to 
them  the  great  interests  of  their  salvation, 
it  should  be  endeared  to  our  own  affections 
as  above  all  price.  Can  we  conceive  of  a 
more  exasperated  case  of  folly  and  of  crime 
than  the  reverse  of  this  ?  A  man  who,  by 
profession,  is  denouncing  the  world,  but  in 
heart  making  it  the  object  of  his  idolatry. 
A  man  who,  pressing  on  others  the  impor- 
tance of  their  redemption,  and  is  knowingly 
neglecting  his  own.  A  man  who  ostenta- 
tiously avows  himself  to  be  the  servant  of 
God  ;  but  who,  in  fact,  in  principle  is  serv- 
ing only  himself,  and  professes  to  serve 
God,  only  that  he  may  serve  himself  the 


RESPONSIBILITY  OF  THE  MINISTERIAL  WORK. 


517 


more  effectually.     Oh,  if  demons  laugh,  if 
angels  tremble,  it  is  at  such  a  sight ! 

Look,  I  beseech  you,  to  your  own  per- 
sonal redemption.  See  that  you  never 
know  the  bitterness  of  that  exclamation — 
"  They  made  me  keeper  of  the  vineyard, 
but  my  own  vineyard  have  I  not  kept." — 
What  shall  it  profit  a  man,  though  he 
should  save  the  world,  if  he  should  lose  his 
own  soul  ?  Profit !  Their  salvation  would 
be  his  loss — the  worst  dregs  in  his  cup  of 
wo  ?  When  fiendish  malice  sought  to  give 
the  most  pungent  agony  to  the  sufferings  of 
the  Saviour,  it  exclaimed,  "  He  saved 
others,  himself  he  cannot  save !"  There 
was  no  sting  in  these  words  to  his  innocent 
mind;  but  if  they  shall  be  repeated  in  the 
ear  of  the  guilty  pastor,  as  he  sinks  from 
the  presence  of  his  Judge,  oh,  tell  me,  will 
there  not  be  in  them  a  worm  which  neither 
sleeps  nor  dies ! 

Then  there  is  the  responsibility  of  the 
Pastor.  You  are  now  taking  the  oversight 
of  the  people.  You  will  certainly  not  be 
answerable  for  the  actual  salvation  of  all 
who  may  here  come  beneath  your  charge  ; 
but  you  will  be  answerable  for  employfng 
your  best  efforts  towards  their  salvation. 
You  are  to  feed  them  with  knowledge  and 
understanding.  You  are  to  declare  to  them 
the  whole  counsel  of  God  as  they  need  it. 
You  are  to  administer  to  them  every  ser- 
vice  of  religion  ;  and  to  employ  every 
means  in  your  power  for  their  spiritual  and 
eternal  welfare.  If  any  remain  ignorant, 
it  must  not  be  that  you  have  not  instructed 
them  ;  if  any  remain  obdurate,  it  must  not 
be  that  you  have  neglected  to  warn  them  ; 
if  any  perish,  it  must  not  be  that  you  have 
not  sought  to  save  them  ;  or  it  will  be  re- 
quired at  your  hands,  blood  for  blood,  life 
for  life ! 

Perish  !  and  will  any  who  are  thus  com- 
mitted to  your  charge,  perish  from  under 
your  care  ?  Yes,  alas  !  it  is  to  be  feared 
they  will.  Oh,  how  is  this  reflection 
adapted  to  awaken  you  to  exertion  and  to 
prayer  !  And  if  such  erring  spirits  meet 
you  in  judgment,  as  they  must ;  and  should 
testify  that  they  perish,  not  by  your  negli- 
gence, but  their  own  wilfulness,  what  will 
it  not  imply,  on  your  part,  of  wisdom  and 
of  piety,  of  intercession  and  of  fidelity  ! 

This  responsibility  takes  a  wider  range. 
You  are  accountable,  not  merely  for  those 
who  come  under  your  care,  but  for  all  those 
who  might  be  brought  under  it.     You  are 


the  property  of  mankind,  and  are  to  live  for 
all.  You  are  the  light  of  the  world,  and 
are  not  to  empale  your  light  within  these  or 
any  walls.  And  if  your  light  shall  be  hid 
beneath  a  bushel,  instead  of  flaming  on  the 
darkness  around  you  as  a  beacon  and  a 
guide  ;  and  if  your  talent  shall  be  hidden 
in  a  napkin,  instead  of  being  circulated  for 
the  interests  of  men  ;  and  if  your  influence 
and  exertions  shall  not  be  tasked  to  their 
fair  and  full  amount  in  the  service  of  your 
Lord  ;  then  will  you  be  obnoxious  to  his 
righteous  censure !  The  very  times  in 
which  you  are  called  to  labor,  fearfully  ac- 
cumulate the  weight  of  your  responsibility. 
The  night  is  past  and  the  day  is  come  ; 
and  he  who  sleeps  now  is  guilty  of  sleeping 
through  the  very  period  allotted  to  holy 
activity  :  besides,  our  privileges  are  so 
great  ;  the  aspect  of  things  is  so  peculiar  ; 
the  interests  at  stake  are  so  momentous  ;  and 
the  general  movement  indicates  so  fully 
the  approach  of  a  mighty  and  final  struggle 
between  the  foes  and  friends  of  truth,  bene- 
volence, and  piety ;  that  he  who,  at  such  a 
period,  shall  not  be  found  striving  at  his 
post,  will  be  considered  as  guilty,  not  of  or- 
dinary negligence,  but  of  treachery — as 
having  betrayed  a  cause  on  which  the 
world  is  depending,  and  for  which  angels 
have  become  militant. 

There  is  yet  another  thought  full  of  so- 
lemnity. It  is  that  our  responsibility  at- 
taches itself  to  eternity.  This  is  an  awful 
peculiarity  in  the  functions  of  the  minister. 
The  merchant,  if  he  mistake  in  his  venture, 
wastes  his  estate  ;  the  statesman,  if  he  fails 
in  his  duty,  ruins  a  kingdom  ;  the  minister, 
if  he  fails  in  his,  damns  his  soul !  In  their 
case,  the  consequences  of  responsibility  are 
bounded  by  the  good  and  evil  of  this  life ; 
and  in  the  great  judgment  it  will  be  for- 
gotten what  estates  or  empires  have  been 
lost  or  won  ;  but  in  his  case  the  effect  will 
be  extreme,  everlasting,  infinite  !  The 
lost  soul  must  live  forever  ;  and  will  be 
the  wretched  and  imperishable  monument 
of  his  negligence,  infidelity,  and  guilt ! 

Keep,  then,  this  issue,  this  judgment,  this 
eternity,  continually  in  view.  Connect 
them  in  thought,  as  in  fact  they  are  insepar- 
ably connected  with  the  solemnities  of  this 
day.  Think  of  the  interval  between  them 
as  exceedingly  short.  Should  your  labors 
run  through  the  ordinary  space,  still  they 
will  be  as  the  work  of  a  day.  And  they 
may  be    shorter.      John  Hooper  (a  name 


518 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


repeated  only  to  be  loved  and  respected) 
prematurely  died.*  He  was  in  the  midst 
of  life,  and  full  of  vigorous  health  beyond 
his  brethren,  when  his  summons  came. 
Your  sun,  like  his,  may  go  down  at  noon. 
The  uncertainty  associated  with  the  event 
is  designed  to  keep  us  habitually  ready.  If 
we  knew  the  time,  however  near,  we  might 
loiter  in  the  interval  ;  but  since  it  may  be 
at  any  time,  we  must  be  as  those  who  al- 
ways wait  and  always  watch  for  their  ex- 
pected Lord.  Anticipate  the  period.  Judge 
yourself,  that  you  may  not  be  judged  ;  ren- 
der a  frequent  and  strict  account  to  your 
own  conscience,  before  you  shall  be  called 
to  render  it  once  and  forever.  Look  at 
all  things  in  those  solemn  aspects  and 
piercing  lights  which  death  and  immortality 
shall  impart  to  them. 


XVI.— THE  WORK  OF  THE  MINISTRY 
IN  CONNECTION  WITH  ITS  ENCOUR- 
AGEMENTS AND  REWARD. 

BY  THE  REV.  GKEVILLE  EWING. 

Observe  its  present  encouragement. 
"  And  he  that  reapeth  receiveth  wages, 
and  gathereth  fruit  unto  life  eternal."  By 
"  wages,"  in  scripture,  as  received  by  ser- 
vants engaged  in  the  work  of  the  Lord,  we 
are  often  to  understand  the  means  of  their 
temporal  support.  That  these  should  be 
duly  given,  the  Lord  hath  ordained  in  the 
scriptures  of  both  the  Old  and  New  Testa- 
ments. Jesus  Christ  himself  condescended 
to  use  money.  His  disciples  had,  that  very 
day,  gone  to  Sychar  to  buy  meat.  He  had 
a  "  bag,"  the  contents  of  which  became  a 
prey  to  the  traitor,  whom  he  was  in  the 
liabit  of  employing  to  buy  the  things  needed 
against  the  feasts,  and  to  give  something  to 
the  poor.  While  personally  on  earth,  he 
took  the  charge  of  securing  the  providential 
supply  of  those  whom  he  sent  into  his  har- 
vest :  and  they  were  well  supplied  ;  for 
when  he  afterwards  asked  them,  "  Lacked 
ye  any  thing  ?"  they  said,  "  Nothing." 
Usually,  however,  he  devolves  the  charge 
of  supporting  his  laborers,  on  those  among 
whom,    and    for  whom,  they    labor ;    and 

*  The  former  pastor  of  Old  Gravel  Lane  Church. 


these  will  ever  find  it  their  interest,  as  it 
is  their  duly,  and  while  rightly  disposed 
their  inclination,  to  endeavor  to  keep  their 
Lord's  laborers,  and  their  own  for  the 
Lord's  sake,  without  "  lacking,"  and  with- 
out "  carefulness." 

But  were  I  to  confine  myself  here  to  the 
subordinate  subject  of  temporal  support,  I 
should  mistake  the  spirit  and  meaning  of 
my  text,  and,  I  am  persuaded,  the  state  also 
of  your  mind,  my  brother  ;  as  certainly  the 
disciples  did  the  state  of  our  Saviour's, 
when,  under  the  ardor  of  "  the  zeal  of  his 
Father's  house,  which  had  eaten  up"  his 
soul,  he  had  to  sustain  their  importunity 
respecting  the  faintness  of  his  body,  while 
"  they  prayed  him,  saying.  Master,  eat." 
No!  Christ  could  truly  say  of  his  Father, 
"  I  have  esteemed  the  words  of  his  mouth 
more  than  my  necessary  food  ;"  and  he 
here  does  his  servants  the  honor  to  call 
them  to  follow  his  example.  The  "  wages" 
of  which  he  speaks,  are  of  the  noblest  kind. 
He  considers  the  "  wages"  of  the  reaper, 
and  the  fruit  of  the  husbandry,  as  the  same 
thing ;  and  he  connects  both,  not  with  the 
sustenance  of  this  mortal  life,  but  with 
"  life  eternal."  Our  encouragement,  then, 
is  the  hope  of  a  measure  of  success,  in 
reaping  the  produce  of  our  Lord's  harvest. 
This  is  our  "  wages  :"  this  the  "  fruit"  of 
our  gathering.  Let  us  rise  above  the  sup- 
plies, and  wants,  and  cares  of  humanity. 
Let  us  emulate  the  spirit  of  Paul  when  he 
said,  "  We  seek  not  yours,  but  you  ;  now 
we  live,  if  ye  stand  fast  in  the  Lord  ;  what 
is  our  hope,  or  joy,  or  crown  of  rejoicing  7 
are  not  even  ye  in  the  presence  of  our  Lord 
Jesus  Christ  at  his  coming  ?" 

To  be  enabled  so  to  speak  that  many 
believe  ;  to  behold  the  righteousness  of  God 
by  faith,  revealed  to  faith  ;  to  speak  to  the 
edification,  and  exhortation,  and  comfort 
of  Christian  brethren  ;  to  search  the  scrip- 
tures, to  preach  the  gospel,  to  lead  the  wor- 
ship, and  administer  the  ordinances  and  the 
discipline  of  the  church  ;  to  give  ourselves 
wholly  to  these  things,  to  spend  and  be  spent 
in  them  ;  to  be  friends,  and  counsellors, 
and  ensamples  of  the  flock  ;  to  be  spiritual 
fathers  in  Christ,  and  to  see,  or  hear,  that 
our  children  are  walking  in  the  truth  ; — 
these  are  the  joys  which  revive  us  in  all 
our  labors.  The  spirit,  which  seeks  such 
joys  as  these,  ensures  to  us  at  once,  through 
the  blessing  of  God,  the  honor,  the  comfort, 
and   the   usefulness  of  our  sacred  office ; 


THE  WORK  OF  THE  MINISTRY,  &c. 


519 


whereas  an  opposite  disposition  must,  in  all 
tlipse  respects,  have  a  tendency  the  very 
reverse.  It  was  the  crowning  curse  on  the 
family  of  Eli,  "  that  every  one  that  was 
left  in  his  house  should  come  to  [the  faith- 
ful priest,]  and  crouch  to  him  for  a 
piece  of  silver  and  a  morsel  of  bread, 
and  should  say,  Put  me,  I  pray  thee, 
into  one  of  the  priest's  offices,  that  I  may 
eat  a  piece  of  bread."  On  the  other 
hand,  it  is  the  happiness  of  the  disinterested 
servant  of  the  Lord,  that  he  is  received  by 
the  brethren  with  a  measure  of  acceptance  ; 
nay,  that  he  is  esteemed  very  highly  in 
love  for  his  work's  sake.  Fie  is  working 
for  eternity  ;  and  it  is  to  him  a  very  small 
thing  to  be  judged  of  man's  judgment ;  yet 
he  is  permitted  to  enjoy,  even  in  time,  the 
satisfaction,  and  delight,  and  wonder,  and 
gratitude,  occasioned  by  the  effect  of  his 
feeble  efforts,  in  promoting  the  glory  of  the 
Redeemer  and  the  salvation  of  the  lost. 

Along  with  this  high  encouragement,  we 
are  made  immediately  to  feel  the  weight 
of  our  charge.  Nothing  less  depends  on  it 
than  the  life  of  souls.  "  Take  heed,"  saith 
Paul,  "  unto  thyself,  and  unto  the  doctrine  ; 
continue  in  them  ;  for  in  doing  this  thou 
shah  both  save  thyself,  and  them  that  hear 
thee."  Nor  is  there  alone  an  exalted  hope: 
there  is  also  a  dreadful  alternative.  "  If 
any  man's  work  abide,  which  he  hath  built 
thereupon,"  (namely,  the  foundation,  which 
is  Jesus  Christ,)  "  he  shall  receive  a  re- 
ward. If  any  man's  work  shall  be  burnt, 
he  shall  suffer  loss  ;  but  he  himself  shall 
be  saved  ;  yet  so  as  by  fire."  We  shall 
not,  when  we  fail,  be  necessarily  destroyed 
with  our  work  ;  but  we  must  be  subjected 
to  the  same  fiery  trial ;  and  it  is  only  by 
being  enabled  to  come  forth  from  it  as  gold, 
that  we  shall  escape  being  consumed  like 
the»baser  materials.  Again,  the  apostle, 
even  when  he  is  thanking  God  for  a  con- 
tinual triumph  in  Christ,  expresses  himself 
in  the  most  awful  manner.  "  For  we  are 
unto  God  a  sweet  savor  of  Christ,  in  them 
that  are  saved,  and  in  them  that  perish. 
To  the  one  we  are  the  savor  of  death  unto 
death  ;  and  to  the  other  the  savor  of  life  un- 
to life :  and  who  is  sufficient  for  these 
tilings  ?" 

We  have  seen  the  nature  of  our  work, 
and  its  present  encouragement, — let  us  con- 
sider, 

3.  Its  final  reward.  "  And  he  that  reap- 
eth   receiveth   wages,   and  gathereth  fruit 


unto  life  eternal  ;  that  both  he  that  soweth 
and  he  that  reapeth  may  rejoice  together." 
Jesus  stood  alone  in  sowing.  To  him  all 
the  prophets  give  witness.  His  forerunner, 
in  particular,  immediately  prepared  his 
way.  But  still  he  was  alone  when,  taking 
up  the  words  of  the  Baptist,  "  he  began  to 
preach  and  to  say,  Repent,  for  the  kingdom 
of  heaven  is  at  hand."  In  like  manner,  lie 
was  alone  when  he  commenced  his  work 
of  saving  his  people  from  their  sins,  in  tlie 
neighborhood  of  the  city  of  Sychar.  And 
if  he  stood  alone  in  his  primary  labors  as 
a  teacher,  condescending  to  give  line  upon 
line,  and  precept  upon  precept,  and  en- 
during the  contradiction  of  sinners  against 
himself,  much  more  was  this  the  case  when 
he  came  to  the  last  conflict,  in  which  he 
bruised  the  serpent's  head.  "  Then  saith 
Jesus  unto  them,  All  ye  shall  be  offended 
because  of  me  this  night :  for  it  is  written, 
I  will  smite  the  shepherd,  and  the  sheep  of 
the  flock  shall  be  scattered  abroad."  "  Then 
all  the  disciples  forsook  him  and  fled." 
"  Wherefore  art  thou  red  in  thine  apparel, 
and  thy  garments  like  him  that  treadeth  in 
the  wine-fat  ?  I  have  trodden  the  wine- 
press alone  ;  and  of  the  people  there  was 
none  with  me."  Thus  was  he  entirely  by 
himself,  when  he  did  and  suffered  all  that 
was  necessary  to  produce  the  glorious  har- 
vest of  the  husbandry  of  God.  But  in  the 
joyful  work  of  reaping  that  harvest,  he  as- 
sociated with  himself  his  "gifts  to  men." 
They  accompanied  him  in  his  ministry,  and 
witnessed  its  success,  when  he  gathered 
"  the  first-fruits"  upon  earth,  of  which  the 
passage  before  us  furni.shes  an  example. 
Once  and  again  he  sent  them  forth  to 
preach  the  glad  tidings  of  the  kingdom  ; 
and  "  they  returned  with  joy,  saying,  Lord, 
even  the  devils  are  subject  unto  us  through 
thy  name."  Afterwards,  they  were  to  fol- 
low him  by  their  m.inistry,  in  all  subse- 
quent ages  of  the  church.  And,  in  blessing' 
their  ministry,  he  here  declares  it  to  be  his; 
gracious  design,  that,  when  their  labors  oti 
earth  should  be  over,  they  should  be  called' 
together,  to  meet  their  Lord,  and  to  partake- 
with  him  of  his  mediatorial  reward.  He 
is  to  rejoice  in  the  success  he  shall  have 
given  them,  and  they  shall  rejoice  in  the 
success  they  shall  have  had  ;  and  that,  as 
the  result  of  their  Lord's  exclusive  work, 
"the  travail  of  his  soul,"  no  less,  or  rather- 
infinitely  more,  than  as  the  countenance 
given  to  their  humble  services.     This  joy 


520 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


of  the  sower  and  the  reapers  shall  be  ex- 
perienced "together;"  when  the  reapers 
have  departed  to  be  with  Christ,  which  is 
far  better  ;  nay,  when  they  have  been  pla- 
ced at  his  right  hand,  when  they  have  been 
confessed  by  Christ  before  his  Father,  and 
all  the  holy  angels ;  and  when,  with  all 
the  ransomed  of  the  Lord,  they  have  re- 
turned, and  come  to  Zion  with  songs,  and 
everlasting  joy  upon  their  heads,  when  they 
have  obtained  joy  and  gladness,  and  sorrow 
and  sadness  have  fled  away. 

It  appears  from  the  following  verse,  that 
our  Saviour  delighted  to  dwell  on  this  bless- 
ed prospect.  He  illustrates  it  by  a  prover- 
bial saying,  taken  from  the  state  of  things 
in  this  world  ;  which  he  applies  to  himself 
and  his  servants,  in  a  manner  altogether 
singular,  to  show  at  once  the  riches  and 
sovereignty  of  his  own  grace,  and  the  cer- 
tain reward  of  grace,  which  awaits  the  ex- 
ertions of  their  honored  instrumentality  in 
his  service.  The  proverb  is,  in  itself,  of  a 
melancholy  complexion.  It  has  originated 
in  the  mutability  and  transitory  nature  of 
human  affairs;  the  vicissitudes  of  life,  the 
reverses  of  prosperity  and  adversity,  the 
ravages  of  war,  or  the  universal  sentence 
of  mortality.  To  these  gloomy  circum- 
stances must  the  "  saying"  refer,  "  one  sow- 
oth  and  another  reapeth."  How,  then,  is 
it  verified  in  the  Redeemer's  kingdom,  and 
how  should  such  a  case  be  an  emblem  of 
joy  ?  because  it  is  a  case  of  contrast,  and 
not  of  resemblance.  Observe  the  empha- 
sis to  be  laid  on  the  word  "herein,"  and 
the  explanation  of  it,  which  is  given  in  the 
verse  that  follows: — "And  herein  is  that 
saying  true.  One  soweth  and  another  reap- 
eth. I  sent  you  to  reap  that  whereon  ye 
bestowed  no  labor :  other  men  labored,  and 
ye  are  entered  into  their  labors."  When 
the  saying  proves  true  in  the  course  of  this 
world,  the  laborer  reluctantly  gives  place 
to  his  successors  :  here  he  has  sent  them, 
and  both  parties  shall  meet  at  last,  and 
shall  finally  rejoice  together  :  in  this  world, 
the  superseded  laborer  mourns  alone  his 
frustrated  purposes,  and  the  successors  re- 
joice, at  his  expense,  in  schemes  which 
shall  soon  be  equally  abortive  :  in  the  king- 
dom of  Christ,  the  laborer  shall  see  of  the 
travail  of  his  soul  and  shall  be  satisfied, 
and  the  reapers  shall  render  to  him  the 
glory  which  is  due  to  his  name. 


XVII.— SCRIPTURAL  PREACHING. 

BY    REV.    MATTHEW    HENRY. 

You  must  faithfully  and  wisely  explain 
and  apply  the  oracles  of  God.  You  have 
declared  that  you  receive  the  holy  scrip- 
tures as  of  divine  authority,  and  the  stand- 
ing rule  of  your  faith  and  practice,  and  as 
such  we  commit  them  to  you  to  be  your 
treasury  and  touchstone,  the  fountain 
whence  you  must  derive  your  knowledge, 
and  the  foundation  on  which  you  must  build 
your  faith  ;  for  by  them  is  "  the  man  of 
God  perfect,"  accomplished  as  a  man  of 
God,  and  "  thoroughly  furnished  for  every 
good  word  and  work,"  2  Tim.  iii.  17. 

The  book  of  the  law  was  committed  to 
the  custody  of  the  priests,  (Deut.  xvii.  18,) 
and  it  is  a  very  proper  and  significant 
usage,  in  some  churches,  to  put  the  Bible 
into  the  hand  of  ministers  when  they  ordain 
them.  That  is  one  of  the  great  things  wo 
commit  to  you.  Keep  the  Bible  as  a  sacrrd 
deposit  of  inestimable  value,  which  being 
as  a  light  shining  in  a  dark  place,  it  is  not 
strange  if  the  powers  of  darkness  level  all 
their  force  against  it,  to  corrupt  it,  to  slack- 
en the  obligation,  or  lessen  the  reputation 
of  it,  to  take  it  away  from  us,  or,  which 
would  come  all  to  one,  to  take  us  off  from 
it  to  follow  some  false  light.  It  is  there- 
fore given  in  charge  to  all  Christians,  but 
to  ministers  in  an  especial  manner,  "  to 
hold  fast  that  form  of  sound  words,"  which 
we  have  in  the  scriptures,  "in  faith  and 
love,"  and  to  hold  to  it.  Let  us  be  true  to 
this  trust,  as  faithful  keepers  both  of  the 
word  and  things  contained  in  the  scriptures, 
as  the  Masorites,  among  the  Jews,  were  of 
the  letter  of  the  Old  Testament,  who  could 
tell  how  often  each  letter  of  the  alphabet 
was  to  be  found  in  their  Hebrew  Bible  ; 
and  let  us  not  come  under  the  black  charac- 
ter of  those  who,  in  the  primitive  church, 
were  called  traditores,  traitors,  or  betrayers, 
because,  to  avoid  suffering,  they  gave  up 
their  Bibles  to  their  persecutors. 

In  all  your  preaching  keep  close  to  the 
scripture,  and  fetch  both  matter  and  words 
thence.  "  To  the  law  and  to  the  testimo- 
ny." It  is  scripture  philosophy  and  scrip- 
ture oratory,  that  ministers  must  be  mas- 
ters of,  and  serve  Christ  and  his  church 
with  ;  if  they  speak  not  according  to  that 
rule,  it  is  because  there  is  not  that  light  in 
them  that  should  be.  You  have  a  gospel  to 
preach,  not  a  gospel  to  make  ;  and  then 
only  are  faithful  to  your  commission  when 


THE  CROSS  THE  MINISTERS  THEME. 


521 


you  strictly  pursue  your  instructions,  and 
deliver  all  that  and  that  only  "  which  you 
have  received  of  the  Lord,"  in  its  native 
purity  and  simplicity,  as  one  who  dares  not 
add  thereto,  or  diminish  from  it,  nor  make 
any  alteration. 

Study  the  true  and  genuine  sense  of 
scripture,  by  consulting  the  originals,  and 
comparing  spiritual  things  with  spiritual, 
and  rest  not  in  scripture  words  and  phrases, 
without  understanding  the  true  import  and 
intention  of  them,  and  doing  what  you  can 
that  those  you  speak  to  may  rightly  under- 
stand it  too  ;  for  what  will  it  avail  us  hce- 
rere  in  corlice — "  to  worship  in  the  outer 
court?"  Paul,  when  he  was  a  Pharisee, 
had  his  Bible  at  his  fingers'  ends,  and  yet 
owns  he  was  without  the  law,  because  he 
was  a  stranger  to  the  true  intent  and  mean- 
ing of  it ;  and  what  does  it  profit  then  ? 
Nay,  if  we  do  not  take  pains  thoroughly 
and  truly  to  understand  the  scripture,  we 
shall  be  in  danger  of  handling  it  deceitfully, 
and  wresting  it  to  our  own  and  others'  de- 
struction. In  plain  texts,  keep  to  the  plain 
sense  ;  in  difficult  ones,  be  modest  and  hum- 
ble in  your  researches,  and  "  keep  to  the 
proportion  of  faith,"  expounding  them  by 
them  that  are  more  plain. 

Accustom  yourselves  to  a  scripture  lan- 
guage ;  and  labor  to  be  ready,  as  well  as 
mighty  in  the  scriptures,  that  you  may 
speak  of  divine  things  in  the  words  which 
the  Holy  Ghost  teaches,  for  in  those  words 
they  are  brought  with  the  most  power,  both 
to  convince  and  to  comfort.  Do  what  you 
can,  therefore,  to  make  them  familiar  both 
to  yourselves  and  to  your  hearers.  Whence 
can  we  better  fetch  both  strength  and  orna- 
ment to  what  we  say,  than  from  the  scrip- 
ture ? 

In  order  to  all  this,  I  earnestly  wish  that 
the  reading  and  expounding  of  the  scrip- 
tures were  universally  practised  in  all  our 
congregations,  as,  blessed  be  God,  it  is  in 
many.  It  has  been  and  would  be  of  great 
use  to  increase  scripture  knowledge  both 
in  ministers  and  people ;  and  some  plain 
and  obvious  observations  gathered  out  of  a 
chapter  in  the  exposition  of  it  might  do  as 
much  to  enlighten  the  mind,  and  direct  the 
conscience,  as  a  long  studied  train  of  argu- 
ments in  a  sermon.  Dulcius  ex  ipso  fonte 
bibuntur  aqucB, — "  Water  drunk  from  the 
spring- head  is  sweet  indeed." 


66 


XVIII.— THE    CROSS    OF    CHRIST    THE 
SUM  OF  EVANGELICAL  PREACHING. 

BY  THE  REV.  J.  DORE. 

Would  you  convey  to  sinners  the  most 
awful  and  impressive  ideas  of  divine  jus- 
tice ?  You  must  not  merely  describe  the 
spotless  purity  of  God — you  must  not  only 
have  recourse  to  striking  images — you 
must  not  barely  proclaim  the  threatenings 
of  the  law — you  must  not  think  it  sufficient 
to  lead  them  in  imagination  to  Sinai's  flam- 
ing mount,  that  the  lightning  and  the  thun- 
der, and  the  sound  of  the  trumpet,  and  the 
voice  of  God,  may  strike  their  consciences 
with  a  deep  sense  of  the  glorious  holiness 
of  the  supreme  Legislator. — Nor  would 
your  purpose  be  fully  attained,  could  you 
open  the  pit  of  hell,  and  present  to  their  ter- 
rified view  all  the  horrors  of  the  infernal 
regions ;  the  worm  that  never  dies ;  the 
fire  that  is  never  quenched  ;  the  smoke  of 
torment  ascending  in  fearful  columns  for- 
ever and  ever ;  fallen  angels  in  chains  of 
darkness;  and  human  souls  weeping  on 
account  of  the  miseries  that  are  come  upon 
them,  wailing  for  their  past  transgressions, 
and  gnashing  their  teeth  against  their  inex- 
orable Judge.  No;  to  succeed  in  your  at- 
tempt to  penetrate  the  consciences  of  men 
with  a  sense  of  the  spotless  purity  of  the 
divine  Nature,  you  must  conduct  them  to 
the  foot  of  the  cross,  and  show  them  the 
Son  of  God  in  the  day  of  his  distress, 
stretched  on  an  ignominious  tree,  transfixed 
with  the  arrows  of  justice,  and  exclaiming 
in  all  the  agonies  of  wo,  in  the  most  pa- 
thetic accents,  "Is  there  any  sorrow  like 
unto  my  sorrow  ?"  "  My  God,  my  God, 
why  hast  thou  forsaken  me  ?"  You  must 
explain  to  them  the  reason  of  the  Re- 
deemer's sufl^erings ;  you  must  tell  them, 
in  the  expressive  language  of  the  prophet, 
that  "all  we  like  sheep  have  gone  astray, 
and  that  the  Lord  hath  laid  on  him  the  in- 
iquity of  us  all  ;"  that  he  is  "  wounded  for 
our  transgressions,  and  bruised  for  our  in- 
iquities ;"  and  in  the  plain,  but  energetic* 
words  of  the  apostles  Paul  and  Peter,  that 
"  he  who  knew  no  sin,  is  made  sin  for  us, 
that  we  might  be  made  the  righteousness 
of  God  in  him  :"  and  that  "  he,  the  just, 
suffers  for  us,  the  unjust,  that  he  might 
bring  us  to  God."  You  must  teach  them 
God  is  so  holy,  that,  rather  than  pardon  sin, 
without  expressing  his  detestation  of  it  in 
some  public  and  awful  manner,  he  punish- 


522 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


es  it  in  the  person  of  his  own  Son,  the  ob- 
ject of  his  tenderest  love. 

This,  through  the  divine  blessing,  is  the 
way,  and  the  only  way  to  make  sinners 
thoroughly  sensible  what  an  evil  and  bitter 
thing  it  is  to  sin  against  the  most  holy  Lord 
God.  The  cross  of  Christ  proclaims  the 
rectitude  of  the  divine  Nature,  with  the 
strongest  emphasis,  and  with  the  most  pow- 
erful energy.  Here  we  behold  with  won- 
der, gratitude,  and  joy,  that  delightfully  in- 
teresting character,  a  "just  God  and  a  Sa- 
viour." Here,  justice  appears  exalted, 
aggrandized,  infinitely  glorified,  while  mer- 
cy triumphs  in  the  salvation  of  a  multitude 
that  no  man  can  number. 

The  benevolence  of  Deity  is  nowhere 
seen  with  so  bright  a  lustre  as  in  the  cruci- 
fixion of  the  Son  of  God.  Would  you 
teach  men  how  good  God  is?  You  must 
not  confine  your  attention  to  the  works  of 
creation,  or  to  the  beneficial  operations  of 
providence ;  nor  must  you  merely  display 
the  rich  favors  of  divine  grace ;  but  you 
must  show  them  the  wonderful  way  in 
which  spiritual  blessings  are  dispensed. 
You  must  point  out  to  them  "  the  bright- 
ness of  the  Father's  glory,  and  the  express 
IMAGE  of  his  person,"  agonizing  on  the  ac- 
cursed tree,  and  inform  them,  that  "God 
so  loved  the  world,"  in  such  an  amazing 
manner,  and  to  such  an  astonishing  degree, 
"  that  he  spared  not,  but  freely  gave  up  his 
own  Son,"  as  a  sacrifice  for  human  guilt. 
This  truly  wonderful  fact  displays  the  love 
of  God  in  its  unutterable  grandeur.  It  ex- 
alts the  divine  benevolence  beyond  the  pow- 
er of  language  to  describe,  or  fancy  to  con- 
ceive. It  presents  to  our  enraptured  view  the 
sublimest  philosophy  that  ever  glowed  in  the 
heart  of  that  great  and  infinitely  glorious 
Being,  whose  name  and  nature  are  love. 

As  divine  justice  and  mercy  are  most 
illustriously  displayed,  so  the  wisdom  of 
God  appears  to  peculiar  advantage,  in  the 
great  work  finished  on  the  cross.  "  Here- 
in he  hath  abounded  towards  us  in  all  wis- 
dom and  prudence."  For  the  cross  pro- 
vides, at  once,  for  the  glory  of  the  supreme 
Legislator,  and  the  salvation  of  transgres- 
sors. It  reconciles  the  claims  of  justice 
with  the  demands  of  mercy.  It  displays 
the  most  unbounded  love  to  sinners,  and  the 
most  intense  hatred  of  their  sins.  It  paci- 
fies the  guilty  conscience  of  the  believer, 
and  purifies  his  polluted  heart.  It  sinks 
him  to  the  lowest  state  of  humiliation,  and 


elevates  him  to  the  most  exalted  dignity. 
It  renders  the  malignant  efforts  of  Satan 
the  means  of  destroying  his  own  kingdom  ; 
for  his  empire  was  shaken  to  its  centre 
when  he  triumphed  over  Jesus  on  the  cross. 
Well,  then,  might  Paul  glory  in  the 
cross  of  Christ ;  for,  though  the  cross,  as 
the  punishment  of  slaves  for  the  most  atro- 
cious crimes,  be  an  object  of  infamy,  the 
cross  of  Christ  appeared  to  the  apostle  as 
full  of  glory,  not  only  on  account  of  the  in- 
finite worth  of  him  who  hung  upon  it,  and 
the  blessings,  immensely  rich,  which  re- 
sult from  his  crucifixion  ;  but  because  the 
view  of  the  divine  character  which  it  pre- 
sents, is  the  most  awful,  the  most  lovely, 
and  the  most  transporting,  that  can  be  con- 
ceived. Here  God  appears  in  "his  whole 
round  of  rays  complete,"  in  light  that  is 
full  of  glory.  Here  eminently  shine,  here 
in  the  brightest  colors  are  displayed,  all 
those  matchless  excellencies  of  Deity,  which 
ensure  the  happiness,  the  inconceivable  and 
everlasting  happiness  of  every  one  who 
"  flees  for  refuge  to  the  hope  set  before  us" 
in  the  gospel.  Well  therefore  might  Paul 
"  determine  to  know  nothing,  save  Jesu.^ 
Christ  and  him  crucified." 


XIX.— ON  PREACHING  CHRIST  IN  CON- 
NECTION  WITH  PRACTICAL  SUB. 
JECTS. 

BY  THE   REV.  RICHARD  PEARSALL. 

In  the  general  your  business  is  to  preach 
Christ,  for  so  says  the  apostle,  "  We  preach 
not  ourselves,  but  Christ  Jesus  the  Lord." 
Set  him  forth  in  all  those  lights  in  which 
tlie  gospel  represents  him  ;  in  his  divine 
and  human  natures  ;  in  his  mediatorial  char- 
acter and  offices  ;  and  see  that  you  preacfi 
him  in  these  articles,  not  as  a  matter  of 
speculation,  but  to  draw  all  men  unto  him, 
and  to  the  high  esteem  and  most  affectionate 
veneration  of  him.  Preach  him,  my  fel- 
low-laborer, as  God  hath  exalted  him,  even 
as  a  Prince  and  a  Saviour.  Take  pains 
to  manifest  the  savor  of  "  him,  M'hom  to 
know  is  life  eternal."  Do  this  as  the  friend 
of  the  bridegroom  and  the  friend  of  sinners. 
You  know  who  it  is  "  that  determined  to 
know  nothing"  as  a  preacher,  "  but  Jesus 
Christ,  and  him  crucified."  And  is  there 
not  the  highest  reason  to  preach  Christ  fre- 
quently ?     Are  you  speaking  to  dead  souls, 


ON  PRACTICALLY  PREACHING  CHRIST. 


523 


and  can  you  speak  of  one  so  proper  as  of 
him  who  is  life  ?  since  "  he  that  hath  the 
Son  hath  life,  and  he  that  hath  not  the  Son 
of  God  hath  not  life."  Of  whom  more 
suitably  can  you  speak  than  of  so  able  and 
wise  a  physician,  while  you  are  discoursing 
to  those  who  are  under  the  most  loathsome 
and  dangerous  diseases  !  If  he  is  the  rock, 
the  tried  stone,  the  chief  corner-stone,  laid 
in  Sion,  for  sinners  to  build  upon  ;  since  he 
is  the  only  surety  by  whom  their  debts  can 
be  paid  ;  the  only  city  of  refuge  where 
they  can  be  safe  ;  the  righteousness  where- 
by they  are  to  be  justified  ;  the  fountain 
where  they  are  to  be  washed  ;  the  way  in 
which  distant  souls  can  be  brought  to  God 
and  glory,  there  is  the  highest  reason  why 
we  should  dwell  much  upon  Christ  in  our 
preaching. 

Well,  then,  invite  sinners  to  him,  and  to 
an  offended  Majesty  through  him.  As  the 
foundation  of  all,  show  your  uninformed, 
unconvinced  hearers  the  need  they  stand  in 
of  a  Redeemer;  open  frequently  the  nature 
of  sin  as  a  breach  of  the  divine  law,  as  ex- 
posing the  sinner  to  that  dreadful  and  ever- 
lasting curse  which  is  annexed  to  it.  Show 
them  that  they  have  sinned  ;  paint  out  in 
awful  colors  the  dreadful  precipice  they 
stand  upon  the  brink  of;  that  they  are 
slaves  to  their  lusts,  and  to  Satan  operating 
by  them.  Then  open  to  them  the  doleful- 
ness  of  such  a  state,  and  their  inability  to 
extricate  themselves  out  of  it.  This  will 
lead  you  to  insist  often  on  the  necessity  of 
those  graces  and  duties  which  the  apostle 
made  the  sum  of  his  ministry,  when  "  he 
testified  to  the  Jews  and  also  to  the  Greeks 
repentance  towards  God,  and  faith  towards 
our  Lord  Jesus  Christ ;"  and  upon  which 
are  suspended  so  many  and  glorious  privi- 
leges. I  say  again,  treat  those  subjects 
often  in  your  sermons;  open  them  clearly, 
and  then  press  them  pathetically. 

When  you  address  yourselves  to  sinners 
sleeping  in  the  laps  of  their  Delilahs,  and 
their  enemies  upon  them,  hanging  over  ever- 
lasting burnings,  and  at  a  distance  from  the 
only  Saviour,  speak  to  them  as  one  in  ear- 
nest, mourn  over  them  from  a  spirit  of  faith 
and  Christian  benevolence  ;  touch  all  the 
tender  passions  ;  put  on  bowels  of  mercy  ; 
draw  sinners  with  the  cords  of  love  ;  open 
the  treasures  of  grace;  pray  and  beseech 
them  as  in  God's  name  and  Christ's  stead 
to  be  reconciled.  At  other  times  put  on 
the  Boanerges,  as  a  son  of   thunder  cry 


aloud  and  spare  not;  lift  up  your  voice  like 
a  trumpet ;  rouse  the  fear  of  sinners,  till 
from  the  apprehensions  of  wrath  they  are 
brought  to  fly  as  for  their  lives.  Do  not 
daub  here  with  untempered  mortar  ;  do  not 
flatter,  oh  do  not  be  afraid  of  disturbing 
that  repose  which  arises  from  an  insensi- 
bility and  fatal  opiates.  Act  in  such  an 
affair  with  all  the  faithfulness  of  a  steward, 
of  a  herald,  of  an  ambassador;  act  in  such 
a  manner,  that  you  may  have  comfort  in 
your  own  soul,  and  you  may,  looking  up- 
ward, say,  "  J  am  pure  from  the  blood  of  all 
men."  Insist  upon  these  capital  points 
often  ;  impressions  are  hard  to  be  made 
upon  the  clods  of  the  vineyard  ;  and  if  any 
are  made,  how  easily  do  they  fade  and 
evaporate  !  There  are  some  with  whom 
you  are  to  deal  tenderly  ;  sorrowful  breasts 
need  a  Barnabas;  a  wounded  spirit  who 
can  bear?  Learn  of  your  Saviour  to 
"  bind  up  the  broken-hearted,  to  proclaim 
liberty  to  such  captives,  and  the  openinii  of 
the  prison  to  them  that  are  bound  ;  that  you 
may  give  to  them  that  mourn  in  Zion,  beau- 
ty for  ashes,  the  oil  of  joy  for  mourning, 
and  the  garment  of  praise  for  the  spirit  of 
heaviness." 

I  often  call  to  mind  the  following  reflec- 
tion of  the  incomparable  Dr.  Bates,  which 
I  would  here  transcribe,  both  to  engage 
ministers'  peculiar  diligence,  and  all  Chris- 
tians' prayer  for  them.  "  The  work  of  a 
minister  has  its  peculiar  disadvantage  :  that 
whereas  an  artificer,  how  curious  and  dif- 
ficult soever  his  work  may  be,  yet  has  this 
encouragement,  that  what  is  begun  with 
art  and  care,  he  finds  in  the  same  state  in 
which  it  was  left.  A  painter  that  designs 
an  exact  piece,  draws  many  lines,  often 
touches  it  with  his  pencil,  to  give  it  life 
and  beauty,  and,  though  unfinished,  it  is 
not  spoiled  by  intermission.  A  sculptor 
that  carves  a  statue,  though  his  labor  be 
hard  from  the  resistance  of  the  matter,  yet 
his  work  remains  firm  and  durable.  But 
the  heart  of  a  man  is  of  a  strange  temper ; 
hard  as  marble,  not  easily  susceptible  of 
heavenly  impressions  ;  yet  fluid  as  water, 
those  impressions  defaced  in  it.  It  is  ex- 
posed to  so  many  temptations,  that  induce 
an  oblivion  of  eternal  things,  that  without 
frequent  excitations  to  quicken  and  confirm 
its  holy  purposes,  it  grows  careless,  and  all 
the  labor  is  lost  that  was  spent  upon  it." — 
See  his  Funeral  Sermon  for  Dr.  Manton. 

Your  business  also  as  a  preacher  will  be 


5@4 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


lo  confirm  the  wavering,  to  strengthen  the 
weak,  to  guard  them  against  backslidings, 
to  build  up  in  knowledge  and  holiness  all 
that  are  regenerated.  Preach  duty  to  God 
and  man  in  all  its  extensive  circle.  Affirm 
constantly  that  "  every  one  who  names  the 
name  of  Christ  must  depart  from  all  ini- 
quity." And  "that  they  who  believe  must 
be  careful  to  maintain  good  works,"  evince 
the  necessity,  display  the  beauty  of  holi- 
ness, and  exhort  powerfully  "  to  follow 
after  it."  Press  practical  religion  in  all 
its  branches,  personal  and  relative,  in  heart 
and  life ;  support  your  exhortations  with 
every  proper  argument,  and  by  annexing 
suitable  directions,  lead  your  people  on  in 
the  path  of  duty.  And  as  you  will  ac- 
quaint yourself  with  the  state  of  your  peo- 
ple, as  an  affectionate  friend  and  tender 
minister,  so  you  will  adapt  your  discourses 
occasionally  to  their  cases,  as  under  spirh- 
ual  exercises,  or  providential  dispensations  ; 
but  yet  in  such  a  manner  as  that  they  may 
be  serviceable  to  others.  Here  divine  wis- 
-lom  is  profitable  to  direct. 


XX.— MINISTERS  SAVORS  OF  CHRIST. 

BY  THE  REV.  W.   JAY. 

Be  a  savor  of  Christ  in  your  preaching. 
Are  there  none  whose  discourses  savor  more 
of  Plato,  of  Seneca,  and  Socrates,  and  Xen- 
ophon,  than  of  the  worthy  name  by  which 
we  are  called  ?  A  re  there  none  whose 
sermons  abound  with  worldly  politics,  an- 
gry controversies,  curious  criticisms,  inge- 
nious remarks,  and  merely  moral  contro- 
versies, rather  than  with  the  doctrine  of 
salvation  by  the  cross,  and  the  grace  of  our 
Lord  Jesus  Christ?  If  ever  he  is  referred 
to,  is  it  not  in  a  way  of  cold  reserve,  or 
indirect  allusion  ?  We  hear  much  in  our 
(lay  of  Antinomians.  Such  I  am  persua- 
ded there  are.  We  frequently  meet  with 
those  who  have  grown  wanton  in  evangeli- 
cal privileges,  and  use  their  liberty  as  a 
cloak  of  maliciousness,  and  not  as  the  ser- 
vants of  God.  Of  such  we  need  not  be 
afraid  to  speak  in  scriptural  language ; 
they  are  ungodly  men,  that  turn  the  grace 
of  God  into  lasciviousness.  We  ought  to 
show  our  disapprobation  of  those  whose 
sentiments  professedly  degrade  the  law  of 
.  God  as  a  rule  of  life  j  treat  holiness  and 


good  works  as  no  more  the  evidences  and 
effects  of  salvation  than  the  cause  of  it ; 
and  not  only  deny,  but  ridicule  the  reality 
and  progress  of  a  work  of  grace  in  the 
heart.  From  such  withdraw  thyself;  but 
I  dare  not  set  down  every  one  as  deserving 
this  reproach  who  incurs  the  name.  We 
ought  to  consider  much  from  whom  the 
charge  comes ;  for  it  may  so  happen  that 
the  censured  are  deemed  excessive,  becausn 
the  censurers  are  themselvesdefective.  And 
I  cannot  but  fear,  lest  some  of  our  younger 
and  less  experienced  brethren  in  avoiding 
one  extreme  run  into  another  ;  and  from  a 
laudable  concern  to  guard  the  truths  of  the 
gospel,  impoverish  them,  and  feed  their  flocks 
on  such  poor  and  sparing  pasture,  as  to 
tempt  them  to  break  bounds,  and  enter  the 
rank  grasses  of  these  pseudo-doctrinal ist.s. 
Your  admonisher  this  morning  mentions 
this  the  more  readily,  because  he  remem-: 
hers  a  time  when  he  erred  a  little  in  this 
direction  himself;  and  he  is  not  ashamed  to 
confess,  that  there  are  of  his  earlier  ser- 
mons such  as  he  could  not  conscientiously 
preach  again ;  not  because  they  were  not 
consistent  with  the  "  truth  as  it  is  in  Jesus," 
or  did  not  even  imply  it,  but  because,  ac- 
cording to  his  present  views,  they  did  not 
fully  express  it,  and  sufficiently  make  mani- 
fest the  savor  of  his  knowledge. 

"  A  young  divine,"  says  Manton,  "  one 
day  asked  an  old  Christian,  '  What  shall  I 
preach  V  He  received  for  answer,  '  Preach 
Christ !'  '  Oh,  I  have  preached  him,'  says 
he,  '  already.'  '  Why  then,'  added  the 
sage,  'preach  him  again  —  preach  him 
always — and  preach  him  only.'  "  This  is 
advice  which,  however  lightly  some  may 
treat  it  now,  all  those  worthies  would 
have  sanctioned,  whose  works  praise  them 
in  the  gate.  The  time  would  fail  me  to 
tell  of  Leighton,  and  Hall,  and  Owen, 
and  Baxter,  and  Reynolds,  and  Howe, 
and  Charnock,  and  Polhill,  and  Bates,  and 
Watts,  and  Doddridge,  and  numbers  more, 
who  were  for  nothing  more  remarkable 
than  a  rich,  full,  and  consistent  display 
of  the  Lord  Jesus.  They  proclaimed  him 
in  the  dignity  of  his  person — in  the  glory 
of  his  character — in  the  condescension  of 
his  grace — in  the  wonders  of  his  love — 
in  the  efficacy  of  his  sufferings — in  the 
prevalency  of  his  intercession — in  his  abili- 
ty to  save  to  the  uttermost  them  that 
come  unto  God  by  him.  They  preached 
him  as  the  only  foundation  of  a  sinner's 


ON  SOUND  DOCTRINE. 


525 


hope  ;  as  the  Lord  our  righteousness  and 
strength  ;  as  the  consolation  of  Israel,  in 
whom  they  were  to  rejoice  with  joy  un- 
speakable and  full  of  glory  ;  and,  to  use 
the  expression  of  one  of  them,  "  Christ 
was  the  diamond  in  the  bosom  of  all 
their  sermons."  And  what  was  I  he  prac- 
tice of  the  apostles  ?  "  We  preach  Christ 
crucified,"  says  Paul,  "  to  the  Jew  a 
stumbling-block,  and  to  the  Greek  fool- 
ishness ;  but  unto  them  that  are  called, 
both  Jews  and  Greeks,  Christ  the  wisdom 
of  God,  and  the  power  of  God.  Because 
the  foolishness  of  God  is  wiser  than  men, 
and  the  weakness  of  God  is  stronger  than 
men."  "  I  determined  not  to  know  any 
thing  among  you,  save  Jesus  Christ  and 
him  crucified."  "  God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ."  Accordingly  he  viewed,  and  ex- 
plained, and  improved  every  thing  in  rela- 
tion to  him.  If  he  spake  of  the  glory  of  God, 
he  represented  it  as  "  shining  forth  in  the 
face  of  Jesus  Christ."  If  he  mentioned  the 
promises  of  God,  they  were  "  all  yea  and 
amen  in  Christ  Jesus."  If  he  adverted  to 
the  duties  and  difficulties  of  the  Christian 
life,  he  said,  "  Be  strong  in  the  grace  that 
is  in  Christ  Jesus."  "  I  can  do  all  things 
through  Christ,  who  strengtheneth  me." 
He  could  not  enforce  even  conjugal  tender- 
ness, without  a  reference  the  most  affect- 
ing :  "  Husbands,  love  your  wives,  even  as 
Christ  also  loved  the  church,  and  gave  him- 
self for  it."  May  we  all  follow  an  exam- 
ple so  worthy  of  imitation  ;  and  wherever 
in  our  work  we  pause  for  reflection,  may 
our  consciences,  bearing  witness  in  the 
Holy  Ghost,  enable  us  also  to  say,  "  Whom 
we  preach,  warning  every  man,  and  teach- 
ing every  man  in  all  wisdom,  that  we  may 
present  every  man  perfect  in  Christ  Jesus." 
But,  that  you  may  be  a  .savor  of  Christ, 
there  must  be  a  regard  to  the  manner,  as 
well  as  to  the  subject  of  your  preaching. 
The  poet,  in  speaking  of  government,  has 
said, 

"  Whate'er  is  best  administered  is  best." 

The  same  may  be  nearly  said  with  regard 
to  sermons.  There  is  not  such  a  marvel- 
lous difference  between  the  thoughts  and 
arrangement  of  one  preacher  and  another 
as  some  imagine  ;  but  who  has  not  been 
struck  with  the  difference  of  the  impres- 
sion and  effect  ?  One  man  shall  speak — 
and  how  dry,  and  sapless,  and  uninterest- 


ed is  he  !  Let  another  deliver  the  very 
same  things,  and  there  is  a  savor  that  gives 
them  freshness ;  the  things  seem  perfectly 
new.  To  know  how  to  acquire  this  is  a 
secret  which  I  hope  you  are  acquainted 
with.  It  is  to  live  out  of  the  spirit  of  the 
world,  and  to  walk  much  with  God  alone  ; 
it  is  to  keep  conscience  alive  and  awake; 
it  is  to  maintain  a  deep  sense  of  the  value 
of  the  soul,  and  the  importance  of  eternal 
salvation  ;  it  is  to  keep  the  mind  in  the 
things  of  God  by  habitual  meditation  ;  it  is 
to  cherish  the  devotional  affections  ;  it  is  to 
speak  from  the  heart,  to  speak  experimen- 
tally, to  speak  under  a  mixture  of  solemn 
and  tender  feelings  ;  it  is  to  speak  with  the 
Holy  Ghost  sent  down  from  heaven,  in  an- 
swer to  strong  cryings  and  tears.  When 
such  a  man,  and  under  such  an  influence, 
engages  in  his  work,  he  enters  his  congre- 
gation as  Aaron  went  inio  the  tabernacle 
to  minister,  when  the  precious  ointment  had 
been  poured  upon  his  head,  and  ran  down 
to  the  skirts  of  his  garments  ;  he  is  found 
before  he  is  either  seen  or  heard,  and  we 
think  of  our  Christian  bard  : — 

"  When  one  that  holds  communion  with  the  skies, 
Has  filled  his  urn  where  these  pure  waters  rise, 
And  once  more  mingles  with  us  meaner  things, 
'Tis  e'en  as  if  an  angel  shook  his  wings  ; 
Immortal  fragrance  fills  the  circuit  wide, 
That  tells  us  whence  his  treasures  are  supplied  : 
So  when  a  ship,  well  freighted  with  the  stores 
The  sun  matures  on  India's  spicy  shores, 
Has  dropped  her  anchor,  and  her  canvass  furled, 
In  some  safe  haven  of  our  western  world  ; 
'Twere  vain  inquiring  to  what  port  she  went, 
The  gale  informs  us,  laden  with  the  scent." 


XXI.— ON  SOUND  DOCTRINE. 

BY  THE  REV.  W.  B.  COLLYER,  D.  D. 

Sound  doctrine — and  this  suggests  an 
important  inquiry  after  the  sentiments 
which  deserve  to  be  so  denominated.  Every 
man  arrogates  to  himself  this  distinction, 
and  the  most  opposite  principles  claim  the 
title  of  truth.  The  point  can  be  settled  only 
by  an  appeal  to  revelation,  as  the  arbitrator 
between  the  pretensions  of  different  sys- 
tems. "  To  the  law  and  to  the  testimony," 
the  appeal  must  still  lie  ;  and  to  support 
the  character  of  purity  of  doctrine,  our  ser- 
mons must  be  modelled  upon  primitive 
preaching.  They  must  accord  with  the 
declarations  of  the  Legislator,    "  even  the 


526 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


words  of  our  Lord  Jesus  Christ."  You 
must  examine  what  he  has  advanced  as 
essential,  and  what  he  has  stated  as  indif- 
ferent, to  determine  what  is  binding  and 
perpetual,  and  what  may  be  considered 
as  local  and  circumstantial.  As  you 
would  be  disinclined  to  lay  a  stress  upon 
observances  which  he  has  not  prescribed, 
so  you  will  not  presume  to  trifle  with 
principles  which  he  has  established.  By 
a  diligent  examination  of  his  preaching 
and  conduct,  you  will  be  able  to  deter- 
mine what  is  really  important. 

Sound  doctrine  is  not  only  that  of  Jesus, 
but  of  his  apostles  also.  You  will  avoid 
the  error  of  those  who  confine  their  atten- 
tion exclusively  to  the  sermons  of  our  Lord, 
and  thus  circumscribe  the  circle  of  Chris- 
tianity. These  men  appear  to  forget,  that 
of  these  discourses  we  have  a  bare  outline  ; 
and  that  the  evangelists,  who  undertook 
rather  to  give  a  history  of  his  life  than  an 
analysis  of  his  sermons,  have  acknowledg- 
ed that  they  have  presented  but  a  mere 
sketch  of  what  he  did ;  we  cannot,  there- 
fore, imagine  that  they  have  recorded  all 
that  he  said,  which  formed  not  the  pro- 
minent feature  in  their  design.  It  is  only 
necessary  to  look  at  the  addresses  preserv- 
ed, in  order  to  determine  that  their  spirit 
and  purport  are  rather  secured  than  their 
amplification,  and  that  these  are  rather 
glanced  at  than  produced  in  their  fulness. 
St.  John  alone  seems  to  have  applied  him- 
self to  the  noting  down  his  sayings,  and  the 
supplying  some  facts  omitted  by  his  preced- 
ing historians.  How  much  light  does  his 
gospel,  therefore,  throw  upon  the  peculiar 
doctrines  of  Christianity  !  and  from  him 
we  learn,  that  it  was  not  the  intention  of 
his  Lord  then  to  open  the  whole  of  his  sys- 
tem. "  I  have  yet  many  things  to  say  un- 
to you,  but  ye  cannot  bear  them  now." 
This  was  his  language  in  the  hour,  when 
he  was  separating  himself  from  the  world, 
and  at  the  moment  when  he  promised  the 
Comforter,  the  Holy  Spirit — who  was  not 
merely  to  bring  all  those  things  to  their  re- 
membrance which  he  had  spoken,  but  to 
"  teach  them  all  things."  We  look  for  the 
accomplishment  of  this  promise  in  the  in- 
spiration of  the  apostles;  and  we  find  in 
the  epistles  the  amplification  of  those  doc- 
trines, the  faint  outline  of  vvhich  was  traced 
in  the  gospels.  The  apostles  themselves 
(and  it  will  not  be  said  they  assumed  too 


much)  affirm  that  their  epistles  possessed  j 
the  authority  of  inspiration,  entered  essen- 
tially into  the  principles  of  Christianity, 
were  necessary  to  the  ratification  and  de- 
velopment of  the  great  mystery  of  godli- 
ness, and  that  they  had  "  the  mind  of  Christ." 
They  maintained  that  their  word  was  the 
word  of  Jesus,  and  that  he  spake  by  them. 
So  when  St.  Paul  visited  distant  countriesj 
it  was  remarked  of  his  preaching,  "  that 
all  they  that  dwelt  in  Asia  heard  the  word 
of  the  Lord  Jesus."  He  demands  the  sup- 
plications of  the  Thessalonians  on  behalf 
of  his  ministry  in  these  terms  : — "  Final- 
ly, brethren,  pray  for  us,  that  the  word 
of  the  Lord  may  have  free  course  and 
be  glorified,  even  as  it  is  with  you." 
We  must  gather  sound  doctrine,  not  merely 
from  the  precepts  of  Christ,  but  also  from 
apostolic  preaching,  by  which  they  were 
enforced  and  amplified. 

Its  character  is  finely  drawn.  It  is 
"  wholesome  ;"  it  heals  the  heart,  and 
saves  the  soul.  Tlie  speculations  of  phi- 
losophy may  amuse — the  gospel  convinces 
and  converts  the  spirit.  To  it  the  sinner 
looks  for  hope  and  pardon — the  mourner 
for  consolation — the  doubtful  for  direction 
— the  ignorant  for  information — the  weak 
for  energy — the  timid  for  confidence  ;  it 
becomes  all  things  to  all  men.  Unless  the 
effect  produced  by  our  preaching  be  vital 
and  lasting,  we  have  reason  to  doubt  its 
character. 

It  is  "  according  to  godliness  ;"  it  preach- 
es sanctification,  and  produces  purity.  No 
doctrine  can  be  deemed  sound  or  scriptural, 
which  has  not  this  object  in  its  discussion, 
and  this  effect  in  its  influence.  When  our 
Lord  distinguished  between  true  and  false 
teachers — when  he  said,  "  Beware  of  false 
prophets,  which  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are  ravening 
wolves,"  he  followed  up  his  caution  by  a 
sure  criterion,  "  Ye  shall  know  them  by 
their  fruits."  It  is  necessary  that  your 
preaching  should  have  a  practical  tenden- 
cy, otherwise  it  is  unsound,  worthless,  and 
unsafe ;  and  it  is  further  necessary  that 
your  life  should  exhibit  a  corresponding 
degree  of  purity — that  "  the  doctrine  vvhich 
is  according  to  godliness"  may  be  supported 
and  illustrated  by  a  holy  example.  There- 
fore "  this  commandment"  requires  not 
merely  sound  doctrine  in  the  pulpit,  but 
also  in  the  character. 


ON  A  STRICT  REGARD  TO  SOUND  DOCTRINE. 


527 


XXII.- 


-ON  A  STRICT  REGARD  TO 
SOUND  DOCTRINE. 


BV  THE  RIGHT  REV.  D.  WILSON,  BISHOP  OF  CALCUTTA. 

Let  there  be  a  conscientious  adherence 
to  the  doctrine  of  the  Holy  Ghost,  as  con- 
tained in  the  whole  body  of  the  scriptures. 
Nothing  sanctifies  and  saves  but  truth. 
The  Holy  Bible  is  the  only  storehouse  of 
religious  doctrine.  An  implicit  and  silent 
submission  of  the  whole  soul  of  a  minister 
to  the  revealed  will  of  the  eternal  and  in- 
comprehensible God,  is  indispensable  to 
any  enlarged  success.  Inspired  men, 
speaking  as  they  were  moved  by  the  Floly 
Ghost — handing  down  to  a  lost  world  all 
the  revelation  which  Infinite  Wisdom  saw 
needful  and  best,  and  in  the  manner  and 
form  which  was  most  suitable  to  the  designs 
of  God  and  the  state  of  man — delivering  to 
the  church  unmi.xed,  and  absolutely  pure 
truth,  without  any  defect,  any  omission,  any 
superfluity,  any  exaggeration,  any  mistake 
— leaving  us  the  standard  of  all  doctrine, 
the  rule  of  all  practice,  the  example  of  all 
holiness  ;  such  is  the  Bible,  the  interpreta- 
tion of  which,  and  the  application  to  the 
cases  of  men,  is  left  as  a  solemn  trust  with 
the  stewards  of  Christ's  mysteries.  Breth- 
ren, a  revival  of  religion  must  spring  from 
a  revival  of  the  authority  of  the  Bible — a 
revival  of  the  unlimited  sovereignty  of  the 
Inspired  Book,  in  overruling  all  the  errors 
of  men,  in  swaying  every  heart,  in  govern- 
ing and  curbing  every  imagination,  in  de- 
ciding every  controversy,  in  being  itself  the 
element  and  matter  of  all  our  instructions 
in  public  and  private.  The  divine  medi- 
cine must  not  be  adulterated  and  weakened 
by  the  admixtures  of  man,  or  our  maladies 
will  never  be  cured.  The  cup  of  salvation 
must  not  be  corrupted  with  "  the  wine  of 
Sodom,  and  the  grapes  of  Gomorrah,"  or 
the  wounds  of  men  will  remain  unhealed. 
We  must  return  to  our  Bibles.  Wiien  the 
language  and  terms  of  this  blessed  book  are 
perverted  by  heresies,  we  must  draw  up, 
indeed,  forms  of  belief;  when  truth  is  ca- 
lumniated, we  must  publish  our  confessions 
of  faith ;  and  when  schism  and  division 
abound,  we  must  have  public  models  of 
doctrine  and  discipline,  for  the  guidance  of 
pastors  and  people ;  but  these  are  not  the 
Bible.  By  these  we  express  our  solemn 
opinion  in  brief  upon  particular  points  of 
truth,  and  protect  the  flock  from  the  incur- 
sion  of  hirelings  and   false  teachers ;  but 


the  filling  up  of  these  outlines  is  to  be  taken 
from  the  Bible.  We  are  to  preach  and  ex- 
pound, not  the  fallible  summaries  of  man, 
but  the  infallible  word  of  God. 

And  in  doing  this,  three  things  are  of  the 
last  importance.  We  must,  first,  seize  the 
main  commanding  truths  of  scripture,  as 
the  apostles,  in  the  concluding  and  finish- 
ing part  of  revelation,  have  summed  them 
up.  In  every  work,  consisting  of  so  many 
parts,  this  would  be  necessary  ;  but  in  the 
Bible  the  inspii'ed  penmen  have  not  left  it 
in  doubt,  but  have  told  us  that  Christ,  the 
power  of  God  and  the  wisdom  of  God,  is 
the  centre  and  corner-stone  of  revelation. 
The  glory  of  Christ,  then,  and  the  work  of 
that  Holy  Spirit  whom  he  has  left  with  us 
as  his  representative  and  the  great  teacher 
of  the  church,  these  are  the  governing 
points,  around  which  all  other  truths  are 
arranged,  and  to  which  they  are  subordi- 
nate. If  the  minister  does  not  seize  this 
commanding  discovery,  in  vain  will  he 
languish  about  other  matters.  If  he  once 
be  brought,  by  personal  contrition  and  faith, 
to  receive  Christ  Jesus  the  Lord,  and  to  re- 
joice in  him,  he  will  soon  find  that  he  is 
possessed  of  the  key  to  all  the  Bible,  that 
he  has  discovered  the  pearl  of  unknown 
price,  that  he  is  enriched  with  unsearcha- 
ble treasures  of  wisdom  and  knowledge. 
This  doctrine  of  Chri.st,  however,  is  not  the 
mere  repetition  of  the  term  Christ ;  it  em- 
braces, of  course,  all  those  truths  which 
prepare  the  hearts  of  men  for  receiving  him, 
and  which  teach  them  how  to  walk  in  him, 
and  adorn  his  gospel.  This  doctrine  joins 
on  upon  the  fall  and  corruption  of  man,  and 
the  infinite  evil  of  sin  ;  it  immediately  holds 
by  the  person  and  operations  of  the  Holy 
Ghost ;  it  leads  the  experienced  Christian 
to  refer  every  blessing  to  the  choice  and 
merciful  will  of  God,  his  heavenly  Father; 
but  still  the  prominent  figure  in  our  repre- 
sentations of  Christianity  must  be  Christ 
himself,  in  all  his  attributes  and  grace.  A 
revived  Christianity  is  a  revived  exhibition 
of  the  glorious  person  of  Christ. 

But,  in  connection  with  this  main  discov- 
ery, it  is  most  important,  secondly,  to  give 
their  due  place  to  all  the  other  truths,  even 
to  the  most  slight  and  apparently  incon- 
siderable ones,  which  the  same  inspired 
record  contain.  Not  a  verse  in  the  Bible 
but  has  its  weight.  All  the  history,  all  the 
devotional  parts,  all  the  prophecies,  all  the 
biographies,  all  the  examples,  all  the  moral 


528 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


maxims,  all  the  precepts,  demand,  and  will 
amply  repay  our  attention.  Things  are 
stated,  not  abstractedly,  but  in  life  and  ac- 
tion, and  as  they  are  to  be  applied  to  prac- 
tice. The  Bible  is  not  a  theoretical,  specu- 
lative system  ;  it  is  a  system  embodied, 
personified,  exhibited,  softened  down,  mould- 
ed to  actual  life  and  experience.  We  shall 
make  the  greatest  mistakes,  if  we  take  out 
the  main  doctrines  of  revelation,  and  then 
presume  to  fashion,  expound,  apply  them 
after  our  own  notions.  No  ;  we  must 
gather  our  manner  of  teaching  Christ,  the 
subordinate  doctrines  dependent  upon  him, 
the  way  of  avoiding  errors,  the  spirit  and 
purpose  for  which  he  is  to  be  preached,  the 
different  dispensations  and  various  degrees 
of  light  which  have  attended  his  doctrine 
as  the  appointed  Messiah  and  Saviour,  the 
method  of  addressing  the  consciences  of 
men,  which  patriarchs,  and  prophets,  and 
apostles  adopted — in  short,  we  must  gather 
all  our  knowledge  from  the  Bible.  Our 
ministry  must,  in  all  its  parts,  be  the  Bible 
expounded,  amplified,  applied.  The  great- 
est success  of  the  pastor  is  uniformly  found 
where  there  is  most  of  God  and  least  of 
man.  Even  the  simplest  principles  of 
natural  religion,  the  plainest  moral  max- 
ims, the  mere  institutes  of  judicial  legisla- 
tion, the  slightest  ceremony,  the  very  enu- 
meration of  genealogies,  have  some  bene- 
ficial effect. 

Add  a  third  observation,  brethren.  Let 
us  beware  of  human  passion  mingling  with 
our  expositions  of  the  main  doctrines  of 
scripture,  and  with  the  subordinate  topics 
which  arise  from  them.  Human  passion 
will  mingle  ;  but  let  us  beware.  Let  us 
overstate  nothing ;  let  us  not  exaggerate, 
magnify,  strain  matters  ;  let  "  the  word  of 
Christ  dwell  in  us  richly  in  all  wisdom." 
It  is  heat  and  controversy  which  inflame 
and  divide  the  church.  Wide  differences 
of  judgment  must  exist  on  a  multitude  of 
points  gathered  by  the  feeble  reason  of  man 
from  the  Holy  Scriptures  ;  but  these  are  of 
little  moment  if  the  commanding  doctrines 
and  the  true  spirit  of  Christianity  are  chiefly 
enforced,  and  if  non-essential  matters  are 
not  dogmatically  and  fiercely  urged. 

Dear  brethren,  let  the  Bible  be  our  reli- 
gion, our  rule,  our  standard — the  Bible  in 
all  its  parts — the  Bible  in  its  unutterable 
mysteries — the  Bible  in  every  subordinate 
statement — the  Bible,  softly  and  graciously 
yielded  to,  and  imprinted  on  a  spirit  of  wis- 


dom and  meekness.  When  this  is  done, 
surely  our  God  will  descend  upon  us  ;  the 
Spirit  of  grace  will  glorify  his  own  truth  ; 
and  the  elements  of  the  conversion  of  the 
world,  accumulated  in  the  diffusion  of 
Bibles,  and  missionaries,  and  teachers,  will 
be  ready  to  burst  into  life  and  efficacy  at 
the  divine  command.  Let  the  Holy  Sav- 
iour, the  Holy  Spirit,  the  Holy  Scriptures, 
be  our  motto  and  rallying  word  in  all  we 
undertake  or  hope  for. 


XXIII— HOLY  EMULATION. 

BY  REV.  T.  BINNEY. 

The  warfare  in  which  Christians  are 
engaged,  by  the  preaching  and  profession 
of  the  faith,  is  one  of  sublimest  character 
and  deepest  interest :  one  proceeding  from 
no  secular  ambition,  exasperated  by  no 
earthly  animosities  ;  but  one  to  which  they 
are  prompted  by  purest  benevolence,  and 
which  is  intended  to  terminate  in  transcend- 
ent results.  It  is  not  the  war  of  a  prov- 
ince,— nor  a  kingdom, — nor  a  continent, — 
nor  even  of  a  world, — it  is  that  of  the  uni- 
verse,— its  seat  is  more  immediately  in  the 
planet  we  occupy,  but  the  compass  of  if.s 
concussions  is  commensurate  with  God's 
whole  empire  :  it  is  the  war  of  knowledge, 
purity,  and  rectitude — with  every  element 
and  agency  of  evil ;  one,  which  other  na- 
tures observe  and  in  which  they  sympa- 
thize ;  they  are  said  to  be  engaged  in  the 
contest  and  interested  in  the  issue. 

These  representations,  founded  upon  the 
facts  and  phraseology  of  scripture,  strong 
and  exaggerated  as  they  may  appear  to 
some,  are  yet,  we  have  reason  to  believe, 
far  from  adequate  to  the  subject.  Every 
Christian  may  apply  them  to  himself,  may 
sympatiiize  in  their  spirit,  and  be  animated 
by  their  influence.  But  by  those  who  sus- 
tain the  sacred  character, — who,  free  from 
secular  employments,  are  exclusively  de- 
voted to  this  '■'■work  of  God,"  they  are  cal- 
culated to  be  felt  with  extraordinary  em- 
phasis. How  is  it,  my  brethren,  we  can 
lose  either  the  elevation  or  the  stimulus 
imparted  to  the  mind  by. a  serious  view  of 
the  precise  nature  and  end  of  our  office? 
If  it  be  true,  that  we  live  entirely  for  a 
purpose  involving  the  sublimest  interests  of 
humanity ;  if  we  are  engaged,  as  Headers, 
in    the   contest   with   evil ;    pre-eminently 


HOLY  EMULATION. 


529 


called  to  prevent  its  advances  and  redeem 
its  victims  ; — to  increase  the  number  of  its 
opponents,  to  animate  them  in  the  conflict, 
and  to  lead  a  part  to  their  eternal  repose  ; — 
if  this  be  true — if  it  be  7iot  the  ebullition  of 
a  mistaken  vanity,  aggrandizing  its  office 
to  appropriate  the  lustre  and  sanction  its 
pretensions — then,  by  what  ingenuity  can 
we  escape  the  predominance  and  impulse 
of  a  conception  calculated  to  concentrate 
on  itself  every  attribute  of  the  intellect  and 
the  heart  ? — what  firmness  of  purpose,  what 
dignified  enthusiasm,  what  moral  magna- 
nimity and  intrepid  zeal  might  with  propriety 
be  expected  to  distinguish  him  who,  by  the 
office  he  sustains,  asserts  his  aim  in  life  to 
be  so  singularly  vast !  He  is  a  "  man  of 
God  ;"  a  denomination  sublime  but  awful ; 
denoting  him  to  be  peculiarly  the  property, 
presupposing  his  partaking  much  of  the 
character,  and  implying  an  exclusive  de- 
votedness  to  the  work  of  God.  He  is  to  con- 
ceive himself  as  constantly  in  the  Supreme 
Presence,  and  to  judge  of  every  thing  as  he 
would  judge  were  he  actually  there.  He 
is  called  to  contemplate  man  in  the  solemn 
relation  he  bears  to  eternity  ;  to  prepare 
him  for  that  state  where  the  mysteries  of 
his  being  will  be  unfolded, — where  the 
events  of  the  present  shall  evolve  in  conse- 
quences of  infinite  duration  !  In  looking  on 
human  nature,  the  minister  of  religion  is  to 
regard  its  essential  and  unchangeable  ele- 
ments, the  attributes  and  capacities  which 
attach  to  it  irrespective  of  place  or  time  ; 
instead  of  being  occupied  by  the  accidental 
and  the  transitory,  by  wants,  interests,  and 
pursuits  that  arise  from  its  present  obscura- 
tion, which  become  important  merely  from 
this,  and  are  to  vanish  with  the  circum- 
stance from  which  they  spring — he  is  per- 
petually to  realize  the  period  when  this 
consummation  shall  have  come,  when  noth- 
ing shall  be  left  to  man  but  the  elementary 
principles  of  a  moral  being,  modified,  in- 
deed, by  those  impressions  that  shall  fix  his 
destiny  forever.  He  is  required  to  regard 
the  species  as  placed  in  circumstances  of 
incalculable  danger  ;  as  suff'ering  from  the 
consequences  of  some  great  catastrophe,  and 
exposed  to  another  irretrievable  and  vast. 
He  lives  for  the  very  purpose  of  preventing 
this ;  for  promoting  the  redemption  of  ''  a 
guilty  world  ;"  for  recovering  "  that  which 
is  lost;"  for  "saving  souls  from  death;" 
for  "opening  the  eyes  of  the  blind,"  arous- 
ing the  attention  of  the  careless,  animating 
67 


the  hope  of  the  penitent,  and  seeking  the 
salvation  of  all.  He  lives  to  promote  "all 
holy  conversation  and  godliness,"  to  inform 
the  understanding,  strengthen  the  virtue, 
and  sanctify  the  heart  of  those  "  who  be- 
lieve." To  excite,  animate,  and  encourage 
the  most  sacred  ambition  ;  to  bring  the  light 
of  eternity  to  bear  upon  life;  to  make  this 
purify  and  prescribe — discover  the  insuffi- 
ciency and  detect  the  illusion  of  all  the  re- 
sults and  objects  of  concupiscence  :  to  en- 
courage a  motive  and  an  aim  becoming  an 
immortal  creature, — a  being  possessed  of 
reason,  capable  of  virtue,  and  "  born  to 
God."  Such  a  vocation  is  at  once  solemn 
and  delightful ;  its  responsibility  is  im- 
mense, but  so  its  grandeur;  and  this  thought 
may  mitigate  its  pressure  and  allay  its 
anxieties  by  inspiring  an  ardor  in  some  de- 
gree adequate  to  the  magnitude  of  the  work. 
That  there  is  a  grandeur  investing  our  po- 
sition, may  be  further  felt  by  adverting  to 
the  fact  of  our  aim  and  solicitude  being 
precisely  those  of  the  Saviour  himself. 
This  is  equally  true  of  the  evangelist  and 
the  pastor.  "  We  beseech  men  in  Christ's 
stead,"  says  the  apostle,  "  to  be  reconciled 
to  God  ;"  "we  sustain  that  office  which  he 
sustained,  and  are  discharging  its  functions 
as  representatives  of  him."  The  identity 
of  aim  between  him  and  his  servants  is  thus 
expressed  with  singular  precision.  It  is 
involved,  too,  not  only  in  the  circumstance 
of  his  appointing  the  ministry — his  giving 
pastors  and  teachers  for  the  perfecting  of 
the  saints ;  but  he  is  also  said  to  have 
"given  himself  for  the  church,  that  he 
might  sanctify  and  cleanse  it,  and  present 
it  to  himself  at  last,  a  glorious  church,  not 
having  either  spot  or  wrinkle,  or  any  such 
thinjT."  When  this  result  shall  at  length 
arrive,  the  emotion  springing  from  tne  con- 
templation, will  be  participated  by  both. 
"  He  shall  see  of  the  travail  of  his  soul  and 
shall  be  satisfied  ;"  and  the  faithful  minis- 
ter, looking  on  the  trophies  of  his  personal 
success,  shall,  as  one  who  has  been  associ- 
ated with  him  in  promoting  the  result,  be 
permitted  to  sympathize  in  his  sacred  joy, 
and  to  share  his  sublime  satisfaction.  Sure- 
ly, my  brethren,  considerations  like  these 
ought  to  be  felt ; — they  ought  to  have  some 
influence  in  promoting  and  purifying  min- 
isterial solicitude  !  To  coincide  in  intention 
and  pursuit  with  the  Highest  Nature, — to 
be  connected,  of  course,  with  all  pure,  be- 
nevolent, and  virtuous  beings, — to  be  thut 


530 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


supported,  as  it  were,  by  the  suffrages  of 
the  universe ;  to  be  animated  by  the  voice, 
the  consent,  and  the  sympathy  of  the  un- 
fallen  creation, — surely  this  might  be  ex- 
pected to  produce  on  all  capable  of  thought 
impressions  of  no  common  order  ;  to  prompt 
purposes  which  nothing  could  defeat,  and 
excite  zeal  which  nothing  could  extinguish. 
Here  is  a  sphere  afforded  for  the  sublimest 
ambition !  There  are  various  species  of 
laudable  ambition,  which  men  may  consist- 
ently imbibe.  They  may  live  for  the  diffu- 
sion of  useful  knowledge,  the  extension  of 
rational  liberty,  or  the  cultivation  of  arts 
which  improve  and  embellish  existence. 
But  these  must  of  necessity  be  confined  in 
duration  and  extent ;  confined  to  a  life  that 
"  exhales  like  a  vapor,"  and  a  world  "that 
passeth  away."  There  are  kinds  too  of 
perverted  ambition  ;  distinctions  have  been 
sought  that  degrade  their  possessors  ;  glory 
has  been  gained  in  this  bad  world  by  pre- 
eminence in  deeds  and  attributes  which  can 
only  be  deemed  worthy  our  indignant  exe- 
cration, or  our  deepest  regret.  But  the 
ministry,  which  is  intended  to  secure  the 
perfection  of  the  species,  excites  an  ambi- 
tion which  it  sanctifies  ;  which  is  consistent 
with  the  principles  of  our  nature  and  the 
will  of  God ;  and  which,  thus  approved 
and  sanctioned,  will  be  as  transcendent  in 
its  recompense  as  it  is  dignified  in  its  aim. 
"  They  that  turn  many  to  righteousness 
shall  shine  as  the  stars  forever  and  ever." 


XXIV.— AFFECTIONATE    TENDERNESS. 

BY  THE    REV.  RALPH  WARDLAW,  D.  D. 

Affectionate  tenderness  is  another  im- 
portant ingredient  in  the  character  of  him 
who  is  jit  to  teach  ;  a  qualification  this,  in- 
deed, of  which  nothing  can  compensate  the 
want.  A  teacher  of  the  gospel  of  grace 
and  salvation,  of  the  message  of  divine  love 
and  mercy  to  a  lost  world,  destitute  of  melt- 
ing affection  for  fhe  souls  of  men  !  What  a 
strange  anomaly  is  this  !  Jesus  wept  over 
Jerusalem  ;  Paul  warned  sinners  night  and 
day  with  tears.  Among  his  fellow- believ- 
ers he  was  gentle,  as  a  nurse  cherisheth 
her  children;  he  was  affectionately  desir- 


ous of  them,  and  willing  to  have  imparted 
to  them  not  the  gospel  of  God  only,  but  even 
his  own  soul,  because  they  were  dear  to 
him.  He  exhorted,  and  comforted,  and 
charged  every  one  of  them,  as  a  father  doth 
his  children,  that  they  should  walk  worthy 
of  God,  who  had  called  them  unto  his  king- 
dom  and  glory.  In  a  true  imitator  of  Jesus 
and  of  Paul,  there  will  be  no  frigid  apathy, 
no  listless  indifference  ;  but  whether  the  im- 
mediate object  of  his  preaching  be  the  con- 
version of  sinners,  or  the  establishment  of 
saints,  he  will  speak  from  the  fulness  of  a 
heart  melting  with  compassion,  and  glow- 
ing with  love  ;  declaring  momentous  truth 
in  the  language  of  fervent  feeling  ;  uttering 
"  thoughts  that  breathe"  in  "  words  that 
burn." 

Wherever  this  tenderness  of  affection  , 
operates,  it  will  be  found  in  union  with  an- 
other temper  of  mind,  not  less  necessary  in 
him  who  must  he  jit  to  teach — I  mean  meek- 
ness. When  our  blessed  Lord  wished  the 
laboring  and  heavy-laden  to  come  unto  him, 
he  encouraged  them  by  the  assurance  that 
he  was  meek  and  lowly  in  heart ;  a  meek 
and  lowly  teacher  ;  one  who  could  have 
compassion  on  the  ignorant,  and  those  who 
were  out  of  the  way  ;  who  would  graciously 
condescend  to  their  infirmities  ;  who  wovM  | 
give  them  wisdom  without  upbraiding.  And  ^'■ 
observe  how  Paul,  in  conformity  to  the  cha- 
racter of  his  Master,  draws  that  of  the  ser- 
vant :  "  The  servant  of  the  Lord  must  not 
strive,  but  be  gentle  unto  all  men  ;  apt  to 
teach,  patient  ;  in  meekness  instruclinfj 
those  that  oppose  themselves,  if  God  perad- 
venture  will  give  them  repentance  to  the 
acknowledging  of  the  truth  ;  and  that  they 
may  recover  themselves  out  of  the  snare  of 
the  devil,  who  are  taken  captive  by  him  at 
his  will." 

In  this  description  the  connection  is  par- 
ticularly  worthy  of  notice,  in  which  jit  to 
teach  is  introduced,  marking  the  necessity 
of  the  meekness  and  gentleness  of  Christ  as 
a  constituent  part  of  this  fitness.  The  beau- 
tiful figure  with  which  the  song  of  Moses 
commences,  seems  to  convey  the  idea  not 
only  of  genial  and  refreshing  influence,  but 
of  mild  and  placid  gentleness :  "  My  doc- 
trine shall  drop  as  the  rain,  my  speech 
shall  distil  as  the  dew ;  as  the  small  rain 
upon  the  tender  herb,  and  as  the  showers 
upon  the  grass." 


PLAIN  AND  AFFECTIONATE  MANNER  OF  PREACHING. 


531 


XXV.— ON    A   PLAIN    AND   AFFECTION- 
ATE MANNER  OF  PREACHING. 

BY  THE  REV.  CHARLES  JERRAM,  A.  M.,  VICAR  OF 
CHOBHAM. 

There  should  be  a  correspondence  in  the 
style  of  our  discourses,  and  our  manner  of 
delivering    them,    with    the   message   with 
which  we  are  intrusted,  and  the  persons  to 
whom  it  is  to  be  addressed.     And  with  re- 
gard to  our  language,  it  cannot  well  be  too 
plain.     If  we  are  sent  on  an  errand  to  the 
poor,   we   must    speak   to   them    in    words 
which  they  can   understand,  or  we   shall 
speak  to  them  in  vain.      Sufficient  atten- 
tion, I  fear,  is  not  paid  to  this  point.     Our 
education,   our  taste,    and    the   society   in 
which  we  have  been  brought  up,  naturally 
lead   us  to  a  polish  in  diction,  and  a  re- 
finement in  discussion,  which  are  not  only 
lost  upon  our  hearers,  but  prejudicial   to 
their  interests,  for  they  have  an  affair  in 
what  we  deliver, — it  is  their  bread,  their 
medicine,    their   comfort,    their   salvation. 
Surely,  then,  to  such  characters,  and  hav- 
ing so  much  at  stake,  we  should  "  use  great 
plainness  of  speech  ;"   and    how  plain  it 
ought  to  be,  we   may  readily  learn   by  a 
little  conversation  with  the  laborer  in  his 
barn,  or  the  mother  in  her  cottage.     Alas  ! 
how  little  do  they  know  of  what  is  familiar 
to  us  !    and  with  what  difficulty  shall  we 
make  them  comprehend  the  plainest  sub- 
jects, even  when   clothed   in   the   simplest 
words !      The  vocabulary  of  a  peasant  is 
scanty  in  the  extreme,  and  contains  scarcely 
more  than  is  sufficient  to  express  the  ideas 
suggested   by  his   very  limited  sphere  of 
observation,  and  the  most  common  domestic 
wants  and  occurrences.     To  the   process 
of  reasoning,  he  is  almost  entirely  a  stran- 
ger ;  and  he  receives  his  impressions,  not 
from  the  deductions  of  a  chain  of  argument, 
but  chiefly  from  incidents,  sentences,  aphor- 
isms, comparisons,  and   pointed  remarks  ; 
and  however  necessary  it  is  for  a  Christian 
preacher,  in  order  to  avoid  a  perpetual  repe- 
tition of  trite  observations,  and  to  ensure  an 
ultimate  benefit  to  his  audience,  to  arrange 
his  matter  in  correct  order,  and  to  clothe  it 
with  a  suitable  variety  of  expressions  ;  it 
is  not  from  either  that  the  greater  part  of 
his  hearers  derive  their  immediate  advan- 
tage :  and  the  difficulty  consists  in  finding 
the  due  medium  between  refinement  in  ar- 
gument and  in  style,  and  mere  common- 


place remarks,  and  vulgarity  of  language; 
so  that  a  parochial  minister  will  find,  after 
he  has  finished  his  learned  education,  that 
he  has  a  new  science  to  acquire,  and  a  new 
language  to  learn  ;  and  unless  he  study 
both,  and  that  till  he  becomes  a  proficient, 
he  will  never  be  a  successful  preacher  of 
the  gospel  to  the  poor.  He  must  "  write 
the  vision,  and  make  it  plain  upon  tables, 
that  he  may  run  that  readeth  it." 

In  addition  to  this  indispensable  attention 
to  the  style  of  our  preaching,  scarcely  less 
regard  is  requisite  to  the  manner  of  deliver- 
ing: our  discourses.     This  ought  to  be  mark- 
ed  by  kindness  and  affection.    We  all  know 
how  much  depends  upon  the  grace  of  an 
action  or  address.     If  this  be  absent,  the 
benefit  may  possibly  be  conferred,  but  the 
savor  of  it  is  lost ;  and  when  a  prejudice  is 
excited  against  a  benefactor,  little  gratitude 
will  be  felt  for  the  gift.     There  is,  indeed, 
a  peculiar  unsuitableness  in  a  cold  and  re- 
pulsive distance,  when  the  very  object  of 
our  mission  is  to  comfort  the  mourner,  and 
to  heal  them  that  are  bruised.     Both  the 
persons  to  whom  we  are  sent,  the  message 
we  have  to  deliver,  and  the  qualifications 
we  have  received  for  our  office,  imply  and 
demand  the  tenderest  sympathy  ;   and  in 
this,  as  in  all  other  respects,  the  spirit  and 
temper  with  which  our  Lord  discharged  his 
benevolent  commission,  should  be  imbibed 
by  each  of  his  ministers  :  no  account  indeed 
is  given  of  the  particulars  of  his  discourse 
from  our  text,  but  the  evangelist  informs  us 
of  the  result ;  for  he  says  that  "  all  bare 
him  witness,  and  wondered  at  the  gracious 
words  which  proceeded  out  of  his  mouth." 
May  we  then  ever  bear  in  mind,  that  the 
gospel  is  a  message  from  the  God  of  love  : 
that  its  blessings  were  purchased  by  the  love 
of  Christ,  and  that  its  benefits  are  imparted 
by  the  Holy  Ghost,  the  Comforter,  and  we 
shall  see  at  once,  that  the  ambassadors  of 
this  compassionate,  triune  God,  never  act 
in  character,  but  when  the  law  of  love  is 
in  their  hearts,  and  the  language  of  it  upon 
their  lips.    Oh  !  that  we  could  each  appeal 
to  our  several  flocks  as  the  apostle  did  to 
the  Thessalonians,   and  say,    "  We   were 
gentle  among  you,  even  as  a  nurse  cherish- 
eth  her  children  :  so,  being  affectionately 
desirous  of  you,  we  were  willing  to  have 
imparted  unto  you,  not  the  gospel  of  God 
only,  but  also  our  own  souls,  because  ye 
were  dear  unto  us." 


532 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


XXVI.— ON  INTENSE  ARDOR. 

BY  THE  REV.  RICHARD  BAXTER. 

Stir  up  yourselves  to  the  great  work  of 
God,  when  you  are  upon  it,  and  see  that 
you  do  it  with  all  your  might.     Though  I 
move  you  not  to  a  constant  loudness,  (for 
that  will  make  your  fervency  contemptible,) 
yet  see  that  you  have  a  constant  serious- 
ness ;  and  when  the  matter  requireth  it,  (as 
it  should  do  at  the  application  at  least  of 
every  doctrine,)  then  lift  up  your  voice,  and 
spare  not  your  spirits,  and  speak  to  them  as 
to  men  that  must  be  awakened,  either  here 
or  in  hell.     Look  upon  your  congregations 
believingly,  and  with  compassion,  and  think 
in  what  a  state  of  joy  or  torment  they  must 
all  be  forever;  and  then  methinks  it  should 
make  you  earnest,  and  melt  your  heart  in 
the  sense  of  their  condition.     Oh,  speak  not 
one  cold  or  careless  word  about  so  great  a 
business  as  heaven  or  hell !    Whatever  you 
do,  let  the  people  see  that  you  are  in  good 
earnest.     Truly,  brethren,  they  are  great 
works  that  are  to  be  done,  and  you  must 
not  think  that  trifling  will  dispatch  them. 
You  cannot  break  men's  hearts  by  jesting 
with  them,  or  telling  them  a  smooth  tale,  or 
patching  up  a  gaudy  oration.     Men  will 
not  cast  away  their  dearest  pleasures  upon 
a  drowsy  request  of  one  that  seemeth   not 
to   mean   as  he  speaks,  or  to  care   much 
whether  his  request  be  granted.      Tf  you 
say  that  the  work  is  God's,  and  he  may  do 
it  by  the  weakest  means  ;   I  answer,  it  is 
true  he  may  do  so  ;  but  yet  his  ordinary 
way  is  to  work  by  means,  and  to  make,  not 
only  the  matter  that  is  preached,  but  also 
the  manner  of  preaching,  to  be  instrumental 
to  the  work  ;  or  else  it  were  a  small  matter 
whom  he  should  employ,  if  a  man  would 
but  speak   the  truth.      If  grace    made  as 
little  use  of  the  ministerial  persuasion  as 
some  conceive,  we  need  not  so  much  mind 
a  reformation,  nor  cast  out  the  insufficient. 
A  great  matter  also  with  the  most  of  our 
hearers,  doth  lie  in  the  very  pronunciation 
and  tone  of  speech.     The  best  matter  will 
scarcely  move  them,  if  it  be  not  movingly 
delivered.    Especially  see  that  there  be  no 
affectation,  but  that  we  speak  as  familiarly 
to  our  people  as  we  would  do  if  we  were 
talking  to  any  of  them  personally.     The 
want  of  a  familiar  tone  and  expression  is  as 
great  a  defect  in  most  of  our  deliveries  as 
any  thing  whatsoever,  and  that  which  we 
should  be  very  careful  to  amend.     When 
a  man  hath  a  reading  or  declaiming  tone, 


like  a  schoolboy  saying  his  lesson,  or  an 
oration,  few  are  moved  with  any  thing  that 
he  saith.  Let  us,  therefore,  rouse  up  our- 
selves to  the  work  of  the  Lord,  and  speak  to 
our  people  as  for  their  lives,  and  save  them 
as  by  violence,  pulling  them  out  of  the  fire. 
Satan  will  not  be  charmed  out  of  his  pos- 
session ;  we  must  lay  siege  to  the  souls  of 
sinners,  which  are  his  garrisons,  and  find 
out  where  his  chief  strength  lieth,  and  lay 
the  battery  of  God's  ordnance  against  it, 
and  ply  it  close  till  a  breach  be  made :  and 
then  suffer  them  not  by  their  shifts  to  make 
it  up  again  ;  but  find  out  their  common  ob- 
jections, and  give  them  a  full  and  satisfactory 
answer.  We  have  reasonable  creatures  to 
deal  with,  and  as  they  abuse  their  reason 
against  the  truth,  so  they  will  expect  better 
reason  for  it  before  they  will  obey.  We 
must,  therefore,  see  that  our  sermons  be 
all-convincing  ;  that  we  make  the  light  of 
scripture  and  reason  shine  so  bright  in  the 
faces  of  the  ungodly,  that  it  may  even  force 
them  to  see,  unless  they  wilfully  shut  their 
eyes.  A  sermon,  full  of  mere  words,  how 
neatly  soever  it  be  composed,  while  there 
is  wanting  the  light  of  evidence,  and  the 
life  of  zeal,  is  but  an  image,  or  a  well- 
dressed  carcass.  In  preaching,  there  is 
intended  a  communion  of  souls,  and  a  com- 
munication of  somewhat  from  ours  to  theirs. 
As  we  and  they  have  understandings,  and 
wills,  and  affections,  so  must  the  bent  of 
our  endeavors  be  to  communicate  the  fullest 
light  of  evidence  from  our  understandings 
into  theirs,  and  to  warm  their  hearts  by 
kindling  in  them  holy  affections,  as  by  a 
communication  from  ours.  The  great  things 
which  we  have  to  commend  to  our  hearers, 
have  reason  enough  on  their  side,  and  lie 
plain  before  them  in  the  word  of  God  ;  we 
should,  therefore,  be  so  furnished  with  all 
store  of  evidence,  as  to  come  with  a  torrent 
upon  their  understandings,  and  bear  down 
all  before  us,  and  with  our  dilemmas  and 
expostulations  to  bring  them  to  a  nonplus, 
and  pour  out  shame  upon  all  their  vain 
objections,  that  they  may  be  forced  to  yield 
to  the  power  of  truth,  and  see  that  it  is 
great,  and  will  prevail. 


XXVII.— CONCERNING  THE  MOST  USE- 
FUL WAY  OF  PREACHING. 

BY    THE    REV.    A.    H.    FRANCE,    D.  D. 

1 .  I  MUST  take  it  for  granted  that  a  min- 
ister,  who  sincerely  desires,   and  who  is 


THE  MOST  USEFUL  WAY  OF  PREACHING. 


533 


likely  to  do  good  by  his  preaching,  is  such 
a  one,  both  in  heart  and  in  life,  as  St.  Paul 
describes,  2  Tim.  i.  13,  14.  "  Who  holds 
fast  the  form  of  sound  words  (or  the  pure 
apostolic  doctrine)  which  he  has  heard,  in 
faith  and  love  which  is  in  Cbrist  Jesus  ; 
and  who  keeps  that  good  thing  which  has 
been  committed  to  him  by  the  Holy  Ghost 
which  dwelleth  in  him." 

2.  It  will  not  a  little  subserve  the  good 
ends  proposed  in  the  question,  for  a  minis- 
ter, very  frequently,  to  lay  in  his  sermons 
the  distinguishing  marks  and  characters 
both  of  the  converted  and  of  the  uncon- 
verted, and  that  with  all  possible  plainness, 
that  so  every  one  of  his  hearers  may  be 
able  to  judge  of  his  own  state,  and  may 
know  to  which  of  these  two  classes  he  be- 
longs. But  then  great  care  must  be  taken 
that  those  distinguishing  characters  are 
justly  drawn  ;  for  it  may  easily  happen, 
through  a  preacher's  unskilfulness  in  this 
affair,  that  the  unconverted,  on  the  one  hand, 
may  be  deceived  into  a  good  opinion  of 
their  present  state,  and  may  grow  thereupon 
more  secure  and  careless  ;  and  that  some 
converted  persons,  on  the  other  hand,  may 
be  unreasonably  disquieted  and  filled  with 
groundless  and  fruitless  fears.  However, 
a  prudent  minister,  who  has  experienced  a 
work  of  grace  upon  his  own  heart,  will 
have  no  great  difficulty  so  to  describe  it  to 
others,  as  sufficiently  to  guard  against  the 
mistakes  on  both  sides,  and  to  lead  both  one 
and  the  other,  by  the  unerring  light  of 
scripture,  into  the  knowledge  of  the  true 
state  of  their  own  souls. 

3.  For  this  purpose  also  let  a  minister 
carefully  and  clearly  distinguish  in  his 
preaching,  betwixt  mere  morality  and  true 
religion  ;  betwixt  the  moral  honest  man 
and  the  sound  believer,  who,  from  a  deep 
conviction  of  the  depravity  of  his  nature 
and  the  errors  of  his  life,  has  learned  to 
hate  sin  from  his  heart,  and  lives  by  the 
faith  of  the  Son  of  God.  For  it  is  hardly 
credible  what  multitudes  of  persons  there 
are,  even  in  Christian  countries,  where  the 
gospel  is  publicly  and  faithfully  preached, 
who,  though  they  are  wise  enough  in  other 
matters,  yet  in  this  are  they  grossly  igno- 
rant, and  thereby  miserably  deceive  their 
own  souls. 

4.  And,  because  this  kind  of  self-deceit 
is  so  very  common,  it  is  highly  necessary 
for  a  minister  to  instruct  his  hearers  with 
all  possible  plainness  in  the  duty  of  self- 


examination,  and  very  often  to  exhort  them 
to  it;  as  more  especially  to  inquire,  if  ever 
they  were  awakened  from  their  natural 
sleep  in  sin  ?  If  they  have  escaped  out  of 
the  snare  of  the  devil  ?  If  ever  they  have 
had  a  lively  and  affecting  sense  of  the  cor- 
ruption of  their  own  hearts,  and  of  the  mis- 
ery of  their  natural  state  ?  And,  in  short, 
whether  they  have  good  and  solid  reasons 
to  conclude  that  they  are  regenerate  per- 
sons  ?  Whether  they  can  find  in  themselves 
the  genuine  marks  of  a  true  conversion  to 
God,  and  a  living  faith  in  Christ  ?  &;c.  Or 
whether,  on  the  other  hand,  they  do  not  con- 
clude that  they  are  true  Christians  and  in 
a  state  of  salvation,  merely  from  their  be- 
ing moral  honest  men,  and  their  not  living 
in  any  gross  and  scandalous  sin  ?  And,  per- 
haps too,  from  their  saying  prayers,  hear- 
ing sermons,  and  frequenting  the  places  of 
public  worship,  and  from  their  practising 
such  like  outward  duties  of  religion  ?  Or 
again,  whether  they  do  not  flatter  them- 
selves that  their  eternal  state  is  safe,  mere- 
ly because  their  lives  are  not  altogether  so 
bad  as  the  lives  of  some  others  ? 

5.  It  would  also  be  of  very  considerable 
use  for  a  minister  often  to  explain,  and  to 
show  the  difference  betwixt  a  legal  and  an 
evangelical  frame  and  principle  of  religion  ; 
or  betwixt  that  slavish  fear,  by  which  alone 
it  is  that  some  persons,  even  of  a  serious 
turn  of  mind,  are  forced  and  dragged  as  it 
were  to  their  duty,  and  that  evangelical 
newness  of  spirit,  that  filial  love  to  God 
and  delight  in  his  service,  which  usually 
grows  and  flourishes  in  the  soul  where  it  is 
once  planted,  and  which  produces  a  free, 
unconstrained,  and  acceptable  religion. 
This  would  be  an  excellent  means,  not  only 
of  awakening  sinners  out  of  their  carnal 
security,  but  of  turning  them  thoroughly 
unto  God,  to  a  holy  walk  and  to  a  pleasura- 
ble convei'se  with  him,  even  such  as  be- 
comes his  children.  And  for  this  end  it  is 
of  very  great  moment,  that  a  minister  not 
only  instruct  his  hearers  what  they  must 
do,  and  how  they  ought  to  act,  but  that  he 
also  labor  fully  to  apprize  and  to  convince 
them,  by  the  evidence  of  scripture,  of  their 
own  native  weakness  and  impotency  for  all 
that  is  spiritually  good  ;  and  that  he  fur- 
ther show  them,  by  the  same  word  of  truth, 
from  whence  they  must  look  for,  and  from 
whom  they  may  hope  to  receive  all  grace 
and  strength,  not  only  to  renew  their  souls 
in  the  first  conversion,  but  also  afterwards 


534 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


to  enable  them  to  perform  every  duty,  as 
well  of  outward  as  of  inward  religion. 
They  must  be  told  that  they  can  do  nothing 
without  Christ,  according  as  he  assured  us, 
John  XV.  5.  "  Without  me  ye  can  do 
nothing."  And  again,  that  by  the  help  of 
his  grace  they  may  do  all  things,  according 
as  St.  Paul  writes,  Phil.  iv.  13.  "I  can  do 
all  things  through  Christ  which  strengthen- 
eth  me."  Thus  should  gospel  ministers 
constantly  make  it  the  aim  and  drift  of  their 
preaching,  to  lead  their  hearers  to  Christ, 
and  to  his  grace  ;  to  him  by  "  whose  stripes 
we  are  healed,"  and  whose  blood  takes 
away  all  the  sins  of  all  that  truly  repent 
and  believe  in  the  Lord  Jesus ;  and  to  him 
by  whose  "  divine  power  all  things  are 
given  to  us  that  pertain  both  to  life  and  god- 
liness," 2  Pet.  i.  3.  Thus  the  holy  apos- 
tles preached  ;  these  were  the  topics  which 
they  insisted  much  upon  ;  and  if  their  ex- 
ample is  not  followed  in  this  matter,  it  will 
be  no  wonder  if  our  modern  preaching 
comes  vastly  short  of  the  success  of  theirs ; 
and  by  this  means  some  of  our  hearers  will 
be  in  danger  of  sinking  into  a  mere  legal 
frame  and  spirit  of  bondage,  while  they 
are  pressed  to  duty  and  working,  but  not 
encouraged  by  the  grace  of  Christ,  nor  di- 
rected where  to  look  for  strength  to  per. 
form  it ;  and  others  of  them  will  take  up 
with  a  false  peace,  a  carnal  security,  for 
want  of  being  directed  to  Christ,  who  is  the 
only  foundation  of  the  sinner's  reasonable 
hope  and  solid  comfort.  But,  on  the  other 
hand,  when  both  these  points  are  well  ex- 
plained and  duly  insisted  on,  no  other 
means  are  so  powerful  to  awaken  secure 
sinners,  to  bring  them  to  Christ,  and  to  set- 
tle their  souls  in  solid  peace  and  comfort. 
Hereby,  under  the  influence  of  the  Spirit 
of  Christ,  they  find  themselves  transported 
as  it  were  into  a  new  life  ;  and  now  they 
go  on  with  vigor  and  pleasure  in  the  prac- 
tice of  universal  piety. 

6.  It  would  further  be  useful,  and  it  is 
highly  necessary,  that  ministers  should  not 
only  preach  up  the  necessity  of  conversion, 
and  instruct  their  hearers  to  depend  on  the 
grace  of  Christ  for  it,  but  also  that  they 
should,  very  frequently,  in  their  sermons 
explain  the  nature  and  the  whole  progress 
of  conversion,  sometimes  more  largely  and 
distinctly,  and  at  other  times  more  briefly, 
endeavoring  thereby  to  lead  their  hearers 
into  a  true  knowledge  of  the  state  of  their 
souls  J  and  showing  them  how  they  must 


repent  of  their  sins,  what  they  must  do  to 
be  saved  from  their  natural  misery  and  ruin, 
and,  in  short,  how  they  may  obtain  the  full 
salvation  of  the  gospel ;  that  so  every  one 
may  be  able  to  give  an  answer  to  that  most 
important  question,  "  What  must  I  do  that 
I  may  be  a  child  of  God  and  inherit  eternal 
life  ?"  For  let  a  minister  entertain  his 
hearers  with  the  sublimest  doctrines  of 
Christianity,  let  him  also  declaim  against 
sin  and  exhort  them  to  their  various  duties 
in  the  most  earnest  and  pathetic  manner, 
and  let  all  be  adorned  with  the  finest  beau- 
ties of  wit  and  eloquence  ;  yet,  after  all,  if 
his  sermons  are  not  so  contrived  and  framed 
as,  at  the  same  time,  to  inform  the  ignorant 
how  they  may  obtain  an  interest  in  the 
gospel  salvation  for  themselves,  and  what 
means  and  methods  God  has  appointed  for 
that  purpose  ;  what  will  it  profit  them  ? 
No  more  than  a  parcel  of  shreds  of  cloth 
of  various  dyes,  though  they  were  of  the 
finest  thread  and  liveliest  colors,  would 
serve  the  purpose  of  a  man  who  wants  a 
handsome  garment ;  whereas  a  sermon  that 
informs  the  ignorant  sinner,  not  only  of  the 
necessity  of  conversion,  but  also  how  that 
happy  change  may  certainly  be  effected  in 
his  own  soul,  may  not  unfitly  be  compared, 
in  respect  to  its  usefulness,  to  a  complete 
garment,  made  all  of  a  piece,  well  fitted  to 
the  man's  shape  that  wants  it,  and  which 
he  may  therefore  put  on  and  wear  with 
honor  and  pleasure. 

But  now,  in  order  to  all  this,  a  minister 
must  take  pains  with  his  own  heart,  as  well 
as  in  composing  his  sermons  ;  he  must  have 
a  zeal  for  Christ,  and  must  aim  at  nothing 
so  much  as  to  bring  sinners  to  him.  This 
should  be  in  some  measure  the  design  and 
drift  of  every  sermon  that  he  preaches,  that 
so  if  a  person  should  happen  to  hear  him 
but  once  in  all  his  life,  he  might  even,  by 
means  of  that  one  sermon,  get  some  notion 
of  the  one  thing  needful,  and  be  just  enter- 
ed at  least  into  the  way  of  salvation.  For 
this  should  every  minister  study  and  strive, 
and  for  this  should  he  continually  pray  that 
God  would  fill  his  heart  with  pious  zeal 
and  holy  wisdom,  that  so  he  may  divide  the 
word  of  truth  aright,  and  minister  grace 
unto  his  hearers. 

7.  It  might  probably  make  some  good 
impressions  on  the  minds  of  the  people, 
were  a  minister  pretty  often  to  inculcate, 
with  great  plainness  and  seriousness,  the 
necessity  of  prayer  ;  and  more  particularly 


THE  MOST  USEFUL  WAY  OF  PREACHING. 


535 


what  need  they  have  to  pray  very  earnest- 
ly to  the  God  of  grace  that  he  would  set 
home  his  word  upon  their  hearts,  that  he 
would  bring  the  good  seed  to  perfection  in 
their  full  and  blessed  conformity  to  himself. 
And  further,  so  great  is  the  ignorance  of 
many  persons  concerning  the  duty  of  pray- 
er, that  they  seem  to  have  no  other  notion 
of  it  than  merely  a  reading  some  forms  out 
of  a  prayer-book.  This  makes  it  to  be  as 
necessary,  as  it  would  properly  be  a  useful 
thing  f^r  a  minister  to  lead  them,  as  it  were, 
by  the  hand,  into  this  path  of  duty  ;  that  is, 
to  explain  it  to  them  in  a  most  easy  and 
familiar  manner,  to  show  them  that  it  re- 
quires no  great  art  and  skill  to  pray  accept- 
ably unto  God  ;  for  they  are  to  speak  to 
him  as  children  to  a  loving  father,  they 
are  to  spread  before  him  their  sorrows  and 
complaints,  they  are  to  tell  him  of  the  state 
and  condition  of  their  souls,  just  as  they 
find  and  feel  it;  and  they  need  not  be  at 
all  solicitous  about  propriety  of  expression 
and  elegant  phrases  in  their  secret  pray- 
ers ;  for  God  regards  the  sense  of  the  heart, 
rather  than  the  language  of  the  lips.  The 
scriptures  themselves  furnish  us  with  seve- 
ral examples  of  such  artless  and  yet  ac- 
ceptable prayers.  Let  a  minister  then  dili- 
gently instruct  his  hearers  how  they  are, 
in  the  first  place,  to  get  their  hearts  dis- 
posed for  prayer  ;  and  it  may  be  of  use  too 
to  assist  and  furnish  the  more  ignorant  with 
M'ords  and  fit  expressions ;  but  at  the  same 
time  let  him  inform  them  that  they  need 
not  tie  themselves  to  use  those  very  words, 
nor  any  form  whatever ;  but  that  they 
should  learn  to  pour  out  their  hearts  unto 
God,  in  such  words  by  which  they  can  best 
express  the  real  sentiments  and  affections 
of  their  own  souls,  according  to  the  Psalm- 
ist, Psalm  Ixii.  8,  "Ye  people,  pour  out 
your  hearts  before  him." 

8.  It  is  further  extremely  necessary  that 
ministers  should  very  often  take  occasion 
to  explain  in  their  sermons  that  renewing 
or  change  of  the  mind,  which  is  so  essen- 
tial to  all  true  religion,  and  which  yet, 
alas !  but  very  few  persons  seem  to  under- 
stand, or  indeed  to  have  almost  any  notion 
of.  Nor  is  it  enough  to  explain  that  first 
and  mighty  change,  which  is  at  once  made 
in  a  sinner  at  his  conversion,  when  he 
comes  to  love  that  good  which  before  he 
hated,  and  to  hate  that  evil  which  he  before 
loved  ;  when  from  being  an  unbeliever  he 
becomes  a  believer  ;  or  when  his  false  and 


dead  faith  is  changed  into  a  true  and  sav- 
ing one:  but  that  further  progressive  change 
should  also  be  much  recommended,  in 
which  the  Christian  must  be  improving  to 
the  very  end  of  his  life,  which  St.  Paul  re- 
fers to,  2  Cor.  iii.  18.  But  now  the  veil 
which  was  upon  the  heart  being  taken 
away,  and  the  Spirit  of  the  Lord  having 
taken  up  his  dwelling  in  it,  verses  16,  17, 
"  we  all  with  open  face  beholding  as  in  a 
glass  theglory  of  the  Lord,  are  changed  in- 
to the  same  image  from  glory  to  glory,  even 
by  the  Spirit  of  the  Lord."  Plereby  the 
mind  is  more  and  more  renewed,  the  Cbris- 
tian  grows  up  in  the  spirit  and  temper  of 
Christ,  and  his  lovely  image  is  drawn  upon 
the  soul  in  fairer  lines  every  day  than 
other. 

9.  It  is  of  considerable  moment  also  that 
the  whole  faith  and  duty  of  a  Christian  be 
represented  in  its  most  amiable  and  attrac- 
tive light,  that  so  sinners  may  be  won  to 
religion  upon  a  full  conviction,  that  if  they 
would  do  well  for  themselves  and  obtain 
true  peace  and  comfort,  the  shortest,  the 
surest,  and  indeed  the  only  way  is  to  turn 
in  good  earnest  from  sin  to  God  and  holi- 
ness ;  and  that  religion  is  by  no  means  a 
grievous  and  melancholy  thing,  which  any 
may  need  be  afraid  of,  but  full  of  pleasure 
and  greatly  desirable  even  for  its  own  sake: 
and  though  it  calls  us,  indeed,  to  a  present 
combat,  and  requires  us  to  fight  and  strive 
against  sin  ;  yet  this  is  but  in  order  to  peace 
and  to  a  certain  victory,  which  will  much 
more  than  recompense  the  toils  of  the 
war. 

10.  It  were  much  to  be  wished  that  min- 
isters would  not  take  up  more  of  their  ser- 
mons than  needs  must  in  explaining  their 
text,  but  rather,  after  as  short  an  explica- 
tion of  it  as  is  sufficient  to  lead  their  hear^ 
ers  into  the  true  sense  and  meaning,  (which 
must  by  no  means  be  neglected,)  hasten  to 
the  application  ;  and  in  that,  let  a  minister 
address  himself  to  his  hearers  with  a  be- 
coming seriousness  and  earnestness ;  let 
him  apply  his  subject  both  to  saints  and 
sinners,  to  the  converted  and  to  the  uncon- 
verted, in  order  to  awaken  the  secure  and 
careless,  and  to  build  up  true  believers  in 
their  faith  and  holiness.  Experience  would 
soon  show  that  this  is  by  far  the  more  pro- 
fitable way,  than  to  spend  almost  the  whole 
discourse,  as  some  do,  in  explaining  their 
text  and  subject,  and  then  close  with  a  very 
short  application,  because  the  time  is  gone. 


536. 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


11.  It  were  also  greatly  to  be  wished, 
that  those  under-shepherds  of  the  flock  of 
Christ  would  make  it  more  designedly  and 
zealously  the  purpose  of  their  preaching 
to  bring  sinners  to  him,  who  is  the  great 
Shepherd  of  the  sheep ;  that  they  would 
strive  by  the  most  winning  arguments  they 
can  possibly  use,  and  especially  by  such  as 
the  grace  of  the  gospel  will  naturally  sug- 
gest, to  persuade  and  even  to  compel  them 
to  come  to  him.  As  the  hen  when  she 
lights  on  a  few  crumbs  or  grains  of  corn  ; 
how  earnestly  does  she  invite  her  brood  to 
come  and  share  the  treasure  with  her! 
She  will  by  no  means  be  satisfied  or  leave 
off  calling  them  till  they  come.  Thus  did 
our  blessed  Saviour  ;  how  graciously  did 
he  call  and  invite  sinners  to  come  to  him 
in  the  days  of  his  personal  ministry  upon 
earth  !  As  Matt.  xi.  28  :  "  Come  unto  me, 
all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest,"  &c.  Again,  John  vii. 
37,  38  :  "  If  any  man  thirst,  let  him  come 
to  me  and  drink  :  he  that  believeth  on  me, 
as  the  scripture  saith,  out  of  his  belly  shall 
flow  rivers  of  living  water."  And  much 
to  the  same  purpose  we  find  him  speaking 
in  several  other  places.  Thus  also  we 
hear  the  prophet  Isaiah,  in  the  Old  Testa- 
ment, inviting  sinners  unto  Christ,  Isaiah 
Iv.  1  :  "  Ho,  every  one  that  thirsteth,  come 
ye  to  the  waters,"  &c. ;  and  thus  St.  Paul, 
in  the  New  Testament,  2  Cor.  v.  11 :  "We 
beseech  you  in  Christ's  stead,  be  ye  recon- 
ciled to  God."  And  thus  doth  the  Apostle 
John  over  and  over  in  his  divine  writings. 
Remarkably  to  this  purpose  also  are  those 
words  of  our  blessed  Saviour  concerning 
Jerusalem,  Matt,  xxiii.  37 :  "  How  often 
would  I  have  gathered  thy  children,  even 
as  a  hen  gathereth  her  chickens  under  her 
wings  !"  Christ  called  sinners  to  come  to 
himself,  as  their  proper  Lord  and  Master, 
as  their  only  Redeemer  and  Saviour ; 
whereas  we,  says  St.  Paul,  preach  not  our- 
selves, but  Christ  Jesus  the  Lord,  2  Cor. 
iv.  5,  and  therefore  we  endeavor  to  bring 
sinners  not  to  ourselves,  but  to  Him.  But 
now  in  order  to  this,  and  that  a  minister 
may  be  thus  happily  successful  in  his 
preaching,  he  must  not  only  sincerely  love 
his  people,  and  have  an  affectionate  concern 
for  their  salvation,  but  he  must  be  an  ardent 
lover  of  Christ  too;  he  must  wish  and  de- 
sire and  covet  nothing  so  much  as  to  bring 
all  that  hear  him  to  Christ,  to  deliver  every 
one  of  them,  as  it  were,  into  his  gracious 


arms,  could  he  but  persuade  them  to  be  so 
happy  ;  that  thus  they  may  learn,  even  by 
the  example  of  their  minister,  to  love  the 
Lord  Jesus. 

12.  For  this  purpose  it  is  further  requi- 
site that  a  minister  should  very  often  take 
occasion  to  display,  in  the  most  lively  colors 
that  he  can,  the  excellency  and  glory  of 
Christ's  person,  the  kindness  of  his  heart, 
and  the  exceeding  riches  of  his  grace,  both 
as  he  is  God  and  man,  as  he  is  now  a  glo- 
rious triumphant  Saviour,  as  well  as  once 
he  sustained  and  executed  the  same  office 
in  an  humbled  and  suffering  state.  And 
that  he  further  inform  his  hearers  what  ex- 
cellent blessings  are  treasured  up  in  Christ 
to  be  bestowed  on  all  his  friends  and  peo- 
ple, that  so  they  may  be  drawn  to  him  by 
a  principle  of  desire  and  love,  that  they  may 
most  willingly  give  him  their  hearts  ;  and 
that  so  it  may  be  the  breathing  of  their  souls 
and  the  matter  of  their  most  earnest  prayer 
to  Christ,  that  he  would  be  pleased  to  mani- 
fest  his  love  to  them,  that  he  would  "  shed 
it  abroad  in  their  hearts  by  his  Holy  Spirit," 
Rom.  V.  5,  that  he  would  more  and  more 
reveal  to  them  the  glory  of  his  majesty, 
that  he  would  impress  and  affect  their  minds 
with  a  lively  sense  of  it,  that  so  they  may 
yet  more  and  more  love  and  honor  him 
their  heavenly  spouse,  by  whom  it  is  that 
they  have,  and  that  they  further  hope  for 
access  to  and  acceptance  with  the  Father, 
and  with  whom  they  also  hope  to  dwell  for- 
ever and  ever. 

13.  The  love  of  Christ  ought  to  be  much 
more  insisted  on  by  preachers  than  what  is 
commonly  done  ;  because  when  we  apply 
to  ourselves  in  a  right  manner  his  passion, 
death,  and  atonement,  his  merits,  and  that 
purchase  of  salvation  which  he  hath  made 
for  us,  the  knowledge  of  his  love  to  us,  and 
of  our  pardon  and  justification  through  faith 
in  his  blood,  is  the  truest  spring  and  most 
powerful  attractive  of  our  love  to  him.  Now 
the  more  we  love  Christ,  and  that  for  this 
very  reason,  because  he  first  loved  us,  the 
better  will  every  other  branch  of  our  re 
ligion  flourish,  every  other  grace  and  every 
duty  will  then  flow  from  its  proper  foun- 
tain ;  and  therefore  the  more  a  minister 
endeavors  to  instil  this  principle  of  sacred 
love  into  the  hearts  of  his  hearers,  the  more 
comfortable  success  will  he  probably  see 
of  his  labors,  in  their  spiritual  improvement 
and  growing  obedience  to  the  gospel. 

But  especially,  and  in  the  first  place,  let 


THE  MOST  USEFUL  WAY  OF   PREACHING. 


537 


every  minister  look  to  his  own  heart ;  and 
see  to  it  that  he  himself  loves  Christ  fer- 
vently, lest  he  should  be  as  "  the  sounding 
brass  and  as  the  tinkling  cymbal,"  which 
the  apostle  speaks  of,  i  Cor.  xiii.  1.  And 
besides,  without  a  sincere  love  to  Christ  in 
his  own  soul,  there  will  belittle  probability 
of  his  recommending  him  effectually  to  the 
love  of  others.  It  is  not  enough  for  him  to 
preach  a  great  many  sermons  upon  the  love 
of  Christ,  and  to  exhort  his  hearers  to  love 
him;  for  if  his  own  heart  is  not  warmed 
with  this  sacred  love,  his  discourses  on  that 
subject  will  be  apt  to  be  cold  and  lifeless, 
and  therefore  unprofitable  and  fruitless. 
Nothing  could  be  more  pertinently  answer- 
ed in  a  few  words,  to  one  that  asked  anoth- 
er, How  he  might  learn  to  be  a  good  and 
useful  preacher?  than  this.  Si  multum  ames 
Christum,  You  must  learn  to  be  a  zealous 
lover  of  Christ. 

But  then  let  it  be  further  noted,  that  sin- 
cere love  to  Christ  will  always  express 
itself  not  only  in  words,  but  by  suitable  or 
correspondent  actions.  So  our  Saviour  has 
taught  us,  John  xv.  14 :  "  Ye  are  my 
friends,"  said  he,  "  if  ye  do  whatsoever  I 
command  you  ;"  i.  e.  this  is  the  best  and 
most  substantial  evidence  of  your  sincere 
friendship,  and  that  you  truly  love  me. 

14.  I  reckon  also  the  duties  of  self-de- 
nial and  weanedness  from  the  world  and 
its  carnal  pleasures,  and,  in  short,  from  all 
the  present  things  of  sense  and  time,  to  be 
among  those  more  important  and  necessary 
subjects  which  ministers  should  often  preach 
upon,  oftener  indeed  than  most  of  them  do. 
These  are  subjects  which  our  Saviour 
Christ,  when  he  was  a  preacher  upon  earth, 
very  much  insisted  upon  in  his  sermons,  as 
you  may  see  particularly  in  Matt.  xvi.  24, 
25,  26,  "  If  any  man  will  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross 
and  follow  me."  Luke  xiv.  26,  "  If  any 
man  come  to  me,  and  hate  not  his  father 
and  mother,  &c.,  yea  and  his  own  life  also," 
i.  e.  in  comparison  of  me,  "  he  cannot  be 
my  disciple."  And  how  needful  are  these 
subjects  now!  For  alas!  how  many  per- 
sons are  there,  who  can  talk  well  about 
Christ  and  religion,  nay,  who  carry  a  fair 
appearance  of  virtue  and  godliness,  and 
who  perform  many  outward  duties  with 
reputation  and  honor,  and  yet  not  having 
learned  to  deny  themselves,  their  love  of 
the  world  not  being  sufficiently  mortified, 
they  are  easily  overcome  in  a  day  of  trial, 
68 


and  sacrifice  their  religion  and  their  souls 
to  their  worldly  interest.  Let  self-denial 
then  be  earnestly  recommended,  and  that, 
not  merely  as  a  moral  virtue  or  philosophi- 
cal attainment,  I  mean  not  upon  such  prin- 
ciples only  as  the  heathen  moralists  used 
to  insist  upon ;  but  let  it  be  recommended 
and  urged  as  a  Christian  grace,  as  that 
w^hich  flows  chiefly  from  love  to  Christ, 
even  such  a  love  as  will  make  us  ready  to 
deny  ourselves  the  pleasures,  riches,  and 
honors  of  this  world,  all  manner  of  sensual 
gratifications,  and  our  very  lives  them- 
selves, hcKcv  avTom  for  his  Sake,  as  Christ  not 
only  expects  but  requires  of  us.  Matt, 
xvi.  25. 

15.  Though  the  diligent  reading  of  the 
scriptures  themselves,  even  the  inspired 
writings  of  the  prophets  and  apostles,  and 
the  very  words  of  our  Saviour  Christ, 
should  be  chiefly  recommended,  as  they  are 
undoubtedly  far  preferable  to  any  other 
books  of  mere  human  composure  ;  yet  be- 
sides these,  a  minister  may  very  profitably 
recommend  to  his  hearers  some  other  good 
books  of  religion,  both  ancient  and  modern, 
to  be  read  by  them  at  home  in  their  own 
closets  or  families ;  such  books,  I  mean,  as 
are  written  in  a  truly  evangelical  strain, 
and  with  a  spirit  of  lively  devotion  and 
piety,  which  would  be  no  inconsiderable 
means,  both  of  preserving  and  nourishing 
the  fire  of  divine  love  in  their  hearts.  I 
might  mention  by  way  of  instance,  Martin 
Slatius^s  Lutherus  Rediviims,  which  is  noth- 
ing else  but  an  abridgment  of  Luther's 
works,  in  which  the  most  considerable  pas- 
sages are  collected  into  a  narrow  room,, 
and  such  passages  more  especially,  as  have 
the  most  direct  and  powerful  tendency  to 
awaken  and  to  excite  the  minds  of  men  to 
lively  practical  religion.  However,  I  men- 
tion this  but  as  one  instance,  out  of  a  great 
many  very  excellent  and  useful  books  which 
the  providence  of  God  has  now  furnished 
his  church  withal,  and  which  we  ought  to 
account  as  a  precious  treasure  to  it.  And 
further,  let  not  any  minister  think  that  it  is 
the  people  only  who  are  to  be  profited  in 
their  souls  by  the  reading  such  good  books, 
while  all  the  use  that  he  is  conosrned  to 
make  of  them  for  himself,  is  only  to  form 
his  style  by  reading  them,  or  to  borrow 
thoughts  from  them,  or  it  may  be  to  steal 
sermons  out  of  them,  (which  is  shamefully 
the  practice  of  too  many  preachers  ;)  but  he 
should  read  them,  chiefly  and  in  the  first 


538 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


place,  with  a  view  to  his  own  spiritual  edi- 
fication. He  should  endeavor  so  to  use  and 
improve  the  gifts  which  God  has  bestowed 
on  other  men,  as  that  his  own  soul  may  be 
the  better  for  them,  as  well  as  the  souls  of 
the  people  to  whom  he  preaches. 

16.  Once  more,  let  faithful  ministers  by 
no  means  forget  to  recommend  it  to  their 
hearers,  that  they  would  familiarly  acquaint 
themselves  and  converse  with  serious,  live- 
ly, and  growing  Christians,  and  with  such 
more  especially  as  excel  in  the  gift  and 
spirit  of  prayer ;  for  as  a  live  coal  kindles 
another  that  is  cold  and  dead,  so  will  the 
savory  discourse,  the  fervent  prayers,  and 
the  holy  convei'sation  of  warm  and  lively 
Christians,  be  a  probable  means  of  kindling 
the  same  fire  of  divine  love  in  the  souls  of 
dead  sinners  ;  or  at  least  of  nourishing  and 
improving  the  sacred  flame  in  the  hearts 
of  their  more  intimate  Christian  friends. 
Ministers  should  therefore  do  all  they  can 
to  promote  such  Christian  conversation 
amongst  the  more  serious  part  of  their  hear- 
ers :  observing  however  the  rules  of  neces- 
sary prudence,  particularly  that  of  the  apos- 
tle, 1  Cor.  xiv.  40,  "  Let  all  things  be  done 
decently  and  in  order."  They  should  ex- 
hort them  as  St.  Paul  does  the  Colossians, 
Col.  iii.  16,  "  Let  the  word  of  Christ  dwell 
in  you  richly  in  all  wisdom,  teaching  and 
admonishing  one  another  in  psalms  and 
hymns  and  spiritual  songs,  singing  with 
grace  in  your  hearts  unto  the  Lord  ;"  to 
which  pious  purpose  that  large  and  rich 
treasure  of  sacred  hymns,  both  ancient  and 
modern,  with  which  God  has  graciously 
blessed  his  church,  is  not  a  little  conducive, 
for  which  therefore  we  are  bound  to  render 
him  immortal  praises. 


XXIX.— ON  WINNING  SOULS. 

BY  THE  REV.  JOSEPH  BENSON,  A.  M. 

By  the  metaphorical  expression  here  used 
in  the  original,  the  wise  man  seems  to 
allude  to  the  catching  of  birds,  or  fish,  or  the 
taking  of  a  city  strongly  fortified.  And 
perhaps,  without  incurring  the  danger  of 
being  deemed  very  fanciful,  I  might  make 
use  of  these  comparisons  to  illustrate 
my  subject.  I  might  observe  that  the  minds 
of  men  while  in  their  natural  state,  like 
birds,  are  light,  inconstant,  and  trifling, 
winged,  indeed,  furnished  with  affections, 


that  they  may  ascend  towards  heaven,  but 
loading  those  affections  with  thick  clay, 
with  the  love  of  sin  and  vanity,  of  money, 
honor,  pleasure — with  worldly  desires  and 
cares,  and  sinking  down  to  earth  ;  in  conse- 
quence of  which,  they  are  entangled  in  the 
mud  and  filth  of  it,  and  "  caught  alive  in 
the  snares  of  the  devil,  and  led  captive  by 
him  at  his  will." 

Now  in  order  that  "  God  may  give  them 
repentance  to  the  acknowledgment  of  the 
truth,  that  they  may  recover  themselves  out 
of  Satan's  snare,"  they  must,  first,  be 
alarmed  with  faithful  representations  of  the 
danger  they  are  in  while  unconverted. 
They  must  be  given  to  know  that,  while  in 
a  fallen  state,  a  state  of  ignorance  and  sin, 
of  guilt,  depravity,  and  weakness,  they  are 
the  subjects,  the  servants,  nay,  the  children 
of  Satan ;  joint  heirs  with  him  of  future 
wrath ;  to  which  wrath  it  must  be  proved 
to  them  they  are  continually  exposed,  being 
continually  on  the  verge  of  death  and  eter- 
nity. When  we  have  reason  to  believe 
they  are  awakened  to  a  due  sense  of  their 
danger,  and  brought  to  be  seriously  con- 
cerned about  eternal  things,  they  must, 
secondly,  be  allured,  by  unfolding  the  pre- 
cious promises  of  God  made  to  them,  if  in 
true  repentance  and  faith,  they  return  unto 
him.  A  free  and  full  pardon  for  all  their 
past  sins,  the  especial  favor  and  love  of 
God,  adoption  into  his  family,  and  regener- 
ation by  his  grace,  the  indwelling  of  his 
sanctifying  Spirit,  and  communion  with 
him  from  day  to  day,  together  with  his  pe- 
culiar care  and  protection,  must  be  set  be- 
fore them,  and  offered  to  them  "  without 
money  and  without  price."  These  privi- 
leges they  must  be  assured  may  be  enjoyed 
on  earth,  while  eternal  life,  felicity,  and 
glory,  are  laid  up  for  them  after  death,  in 
the  heavenly,  everlasting  kingdom  of  their 
God  and  Fatlier. 

Again,  that  they  may  make  more  haste  to 
embrace  these  blessings,  they  must,  thirdly, 
be  drawn  with  the  cords  of  love,  the  love 
of  God  in  Christ  Jesus,  and  the  bands  of  a 
man,  viz.  solid  reason  and  argument. 
"  God  so  loved  the  world,"  must  be  our 
language,  "  that  he  gave  his  only-begotten 
Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life." 
"  Herein,"  must  we  cry,  "  is  love  ;  not 
that  we  loved  God,  but  that  he  loved  us, 
and  made  his  only-begotten  Son  a  propitia- 
tion for  our  sins."     "  For  when  we   were 


ON  WINNING  SOULS. 


539 


under  condemnation,  and  exposed  to  wrath, 
and  without  strength  to  help  ourselves,  in 
due  time,  Christ  died  for  the  ungodly." 
"Now  scarcely  for  a  righteous  man,"  we 
must  argue,  "  will  one  die  ;  although,  per- 
adventure,  for  a  good  man  some  would  even 
dare  to  die.  But  God  commendeth  his  love 
towards  us,  in  that  while  we  were  yet  sin- 
ners, Christ  died  for  us.  Much  more,  then, 
being  now  justified  by  his  blood,  we  shall 
be  saved  from  wrath  through  him."  In 
this  way  did  the  apostles  address  them- 
selves to  the  guilty,  doubtful,  and  despond- 
ing children  of  men.  Thus  did  they  draw 
them  unto  the  Lord  Jesus,  and  bring  them 
to  experience  the  constraining  power  of 
love  divine.  Thus  did  Christ  himself  draw 
mankind  unto  himself.  Being  "  lifted  up" 
upon  the  cross  for  lost  sinners,  being 
"  wounded  for  their  transgressions,  and 
bruised  for  their  iniquities,  and  bearing  in 
his  own  body  on  the  tree,  the  chastisement 
of  our  peace,"  he  led  them  to  reflect  on 
their  own  sinfulness  and  guilt,  and  thus  to 
judge  that  "  if  one  died  for  all,  then  were 
all  dead  ;  and  that  he  died  for  all,  that  they 
who  live,  should  not  henceforth  live  unto 
themselves,  but  unto  him  that  died  for 
them,  and  rose  again."  And  in  this  we 
must  imitate  our  Lord  and  his  apostles. 
We  must  direct  sinners  to  "  behold  the 
Lamb  of  God  that  taketh  away  the  sins  of 
the  world  ;"  and  to  "  look  upon  him  whom 
they  have  pierced,"  that  they  may  mourn 
for  those  sins  which  were  the  causes  of  his 
sufferings,  and  vow  to  crucify  those  lusts 
which  crucified  the  Son  of  God.  In  the 
mean  time,  like  him,  his  prophets,  and  apos- 
tles, we  must  reason  with  them  concerning 
the  nature,  excellency,  and  necessity  of 
true  religion,  and  demonstrate  how  little 
they  will  be  "profited,  if  they  should  gain 
even  the  whole  world,  and  lose  their  own 
souls  ;"  and  show  what  a  poor  recompense 
any  temporal  acquisitions,  however  valued 
and  coveted,  will  be  for  the  loss  of  heavenly 
riches  ;  and  what  a  small  consolation  the 
recollection  of  past  temporal  pleasures  will 
be  to  them,  while  suffering  the  tortures  of 
eternal  pains. 

If,  after  all,  they  linger,  they  must, 
fourthly,  be  driven  with  the  threatenings  of 
the  word  of  God,  as  with  a  drawn  sword. 
The  fiery  law  of  the  Most  High  must  be  dis- 
closed, flashing  conviction  into  the  guilty 
breast,  and  thundering  forth  its  curses  from 
Sinai,  amidst  blackness,  and  darkness,  and 


tempest,  upon  the  unholy  and  profane.  Its 
precepts  must  be  unfolded  in  all  their  spi- 
rituality, extent,  and  obligation  ;  and  its 
threatenings  denounced  in  all  their  miseries 
and  woes,  against  every  violator  of  it. 
"  Cursed,"  must  we  testify,  "  is  every  one 
that  continueth  not  in  all  things  that  are 
written  in  the  book  of  the  moral  law  to  do 
them."  And  lest  they  should  suppose  that 
the  gospel  is  less  holy  than  the  law,  makes 
more  allowance  for  sin,  and  shows  more 
mercy  to  impenitent  sinners  going  on  in 
their  trespasses — its  more  dreadful  threat- 
enings must  also  be  declared,  in  all  their 
awful  and  tremendous  terrors.  "  He  that 
believeth  not,"  we  must  witness,  "  shall  be 
damned  ;"  "  shall  be  punished  with  ever- 
lasting destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power." 
•'  For  this,"  we  must  testify,  "  is  the  con- 
demnation," the  reason  of  the  just  condem- 
nation of  those  that  perish,  "  that  light  is 
come  into  the  world,  and  men  love  dark- 
ness rather  than  light,  because  their  deeds 
are  evil."  We  must  exhort  them,  there- 
fore, "  to  give  the  more  earnest  heed  to  the 
things  which  they  have  heard,  lest  at  any 
time  they  should  let  them  slip.  For  if  the 
word  spoken  by  angels,"  (viz.  the  law  de- 
livered on  Sinai  by  their  ministry,)  "  was 
steadfast,  and  every  transgression  and  act 
of  disobedience  received  a  just  recompense 
of  reward,  how  shall  they  escape,"  we 
must  demand,  "  who  neglect  so  great  salva- 
tion" as  is  offered  in  the  gospel  ?  A  salva- 
tion "  which  began  to  be  spoken  by  the 
Lord,  and  was  confirmed  unto  us  by  them 
that  heard  him  ;  God  also  bearing  witness 
both  with  signs  and  wonders,  and  divers 
miracles,  and  gifts  of  the  Holy  Ghost." 
"  He  that  despised  the  law  of  Moses,"  we 
must  remind  them,  "  died  without  mercy 
under  two  or  three  witnesses  ;"  and  we 
must  leave  them  to  judge,  "of  how  much 
sorer  punishment,"  it  is  certain,  "  they  shall 
be  thought  worthy,  who  trample  under  foot 
the  Son  of  God,  count  the  blood  of  the  cove- 
nant a  common  thing,  and  do  despite  unto 
the  Spirit  of  grace."  "  See  then,"  we  must 
urge,  "  that  ye  refuse  not  him  that  speak- 
eth  ;  for  if  they  escaped  not  that  turned 
away  from  him  that  spake  on  earth,  much 
less  shall  we  escape,  if  we  turn  away  from 
him  that  speaketh  from  heaven  ;  whose 
voice,"  we  must  proceed,  "  then  shook  the 
earth ;  but  now  he  hath  promised,  saying, 
Yet  once  more  I  shake,  not  the  earth  only, 


540 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


but  heaven  also."  This  time  of  terrible 
shaking,  when  Jehovah  will  arise,  in  all  his 
wrath,  "  to  shake  terribly  the  heavens,  the 
earth,  the  sea,  and  the  dry  land,  to  shake 
all  nations  ;"  and  when  he  who  ought  to  be 
"  the  desire  of  all  nations,"  "  shall  come 
the  second  time  without  sin,  shall  be  re- 
vealed from  heaven  with  his  mighty  an- 
gels, in  flaming  fire,  taking  vengeance  on 
them  that  know  not  God,  and  obey  not  the 
gospel  of  our  Lord  Jesus  Christ;" — this 
awful  day  of  final  judgment,  "  when  the 
heavens  being  on  fire  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent 
heat,  and  the  earth  and  all  its  works  shall 
be  burnt  up,"  must  be  displayed  in  all  its 
terrors  ;  and  "  Who  among  you,"  we  must 
ask,  "  can  bear  this  devouring  fire  ?  Who 
among  you  can  dwell  with  these  everlasting 
burnings  ?" 

These  awful  discoveries  are  intended  to 
drive  men  to  Christ,  "  the  hope  set  before 
them,"  that  they  may  take  sanctuary  in 
him,  as  the  manslayer  did  in  the  city  of 
refuge,  when  pursued  by  the  avenger  of 
blood.  But  if  we  find  that  instead  of  hav- 
ing this  effect,  they  rather  drive  them  from 
him,  and  that,  viewing  him  as  a  Lawgiver 
and  Judge,  rather  than  as  a  Redeemer  and 
Saviour,  they  are  terrified  under  a  sense 
of  their  sinfulness  and  guilt,  and  are  afraid 
to  approach  him  ;  we  must  endeavor  to 
encourage  them  to  "  draw  near  with  a  true 
heart,  and  in  full  assurance  of  faith."  We 
must  set  before  them  discoveries  of  his 
boundless  mercy  and  love,  and  of  his  infi- 
nite compassion  for  their  manifold  infirmi- 
ties, and  must  give  them  assurances  of  a 
welcome  reception,  and  of  "  grace  to  help 
in  time  of  need."  And  we  must  exhort 
them,  in  dependence  on  this  grace,  to 
"  strive  to  enter  in  at  the  strait  gate  ;  to 
work  out  their  salvation  with  fear  and  trem- 
bling ;  and  to  give  all  diligence  to  make 
their  calling  and  election  sure." 

That  they  may  find  no  possible  way  of 
escaping,  we  must  endeavor  to  close  them 
in  on  all  sides.  The  preachers  of  the  gos- 
pel, we  must  remember,  are  "  fishers  of 
men  ;"  and  the  gospel  they  preach  is  like 
"a  net  cast  into  the  sea."  This  net,  form- 
ed of  the  various  doctrines,  precepts,  prom- 
ises, threatenings,  and  exhortations  of  the 
word  of  God,  we  must  make  strong,  by  ar- 
guments drawn  from  all  quarters,  from  na- 
ture, providence,  and  grace  ;  from  things 
visible  and  invisible,  temporal  and  eternal ; 


and  must  unfold  and  spread  it  over  the  souls 
of  men.  And  then,  by  applying  the  word 
which  we  have  explained,  must,  as  it  were, 
"  close  the  net  upon  them,"  that  they  may 
indeed  be  caught,  so  as  not  to  escape  ;  and 
may  be  drawnoutofthe  seaof  this  world,  be- 
fore  it  becomes  a  lake  of  fire  burning  with 
brimstone,  to  the  land  of  life  and  immortality. 

To  use  one  metaphor  more,  which  also 
seems  manifestly  to  be  alluded  to  in  the 
text.  Souls  must  be  won  as  a  cily,  toicer, 
or  stronghold,  possessed  and  garrisoned,  is 
won,  when  it  is  taken  from  the  enemy.  Sa- 
tan has  many  strongholds  in  many  particu- 
lar families,  or  individuals,  whom,  as  hav- 
ing peculiar  influence,  through  their  learn- 
ing, wealth,  or  authority,  he  labors  hard  to 
fortify  with  unbelief  and  sin,  and  to  possess 
atid  garrison  by  a  diabolical  agency,  that 
through  them  he  may  more  easily  subdue 
and  retain  others  in  his  power.  Now  even 
these  forts,  and  towers,  and  citadels  of  the 
prince  of  darkness  may  be  taken.  "Com- 
pel them  to  come  in,"  says  Jesus  ;  but 
how  ?  By  fire  and  fagot  ?  By  persecu- 
tion ?  No  ;  but  by  reason  and  scripture, 
by  the  word  and  Spirit  of  God,  by  faith 
and  prayer,  "  For  the  weapons  of  our  war- 
fare are  not  carnal,  but  mighty,  through  God, 
to  the  pulling  down  the  strongholds  of  Satan, 
and  bringing  every  thought  into  captivity  to 
the  obedience  of  Christ." 

Upon  the  whole,  those  that  would  win 
souls  must  first  be  deeply  concerned  to  win 
them,  from  a  sense  of  their  immense  value  ; 
and  this  concern  must  appear  in  the  whole 
of  their  deportment,  in  all  their  tempers, 
words,  and  works.  This  will  induce  them, 
on  the  one  hand,  to  use  their  utmost  efforts 
to  accomplish  an  end  they  have  so  much  at 
heart ;  and,  on  the  other,  carefully  to  shun 
and  guard  against  whatever  would  obstruct 
the  accomplishment  of  it.  Secondly,  they 
must  show  that  they  are  won  themselves, 
and  must  give  full  proof  of  their  conversion 
to  God,  and  regeneration  through  his  grace, 
by  their  deadness  to  sin,  their  heavenly  dis- 
positions of  mind,  and  their  watchfulness 
and  circumspect  walking.  They  must  be 
examples  to  mankind,  in  all  holiness  and 
righteousness  from  day  to  day.  They  must, 
thirdly,  use  the  means  which  God  hath  ap- 
pointed, in  order  to  this  end,  and  in  particu- 
lar, reproof,  exhortation,  and  doctrine.  And 
as  "  servants  of  the  Lord,  they  must  not 
strive,"  must  not  contend,  but  must  "  be 
gentle  towards  all  men,  patient,  and  apt  to 


ENGLISH  AND  AMERICAN  PREACHING. 


541 


teach,  in  meekness  instructing  those  that 
oppose  themselves,  if  God,  peradventure, 
will  give  them  repentance  to  the  acknow- 
ledging of  the  truth  ;  that  they  may  be  sav- 
ed." I  shall  only  add  here,  that  another 
and  most  important  means  to  be  used  is  that 
of  prayer — fervent,  constant,  persevering, 
and  faithful  prayer.  For  as  to  winning 
souls,  of  ourselves  we  can  do  nothing. 
"  Not  by  wisdom,  nor  by  might,"  is  this 
great  work  accomplished,  "  but  by  my 
Spirit,  saith  the  Lord."  "The  help  that 
is  done  upon  earth,  he  doth  it  himself;" 
and  he  accordingly  must  be  sought  unto  in 
earnest  prayer,  that  he  may  do  it. 


XXX. 


-ENGLISH  AND  AMERICAN 
PREACHING. 


(from  the  congregational  magazine.) 

The  truths  of  the  gospel,  although  simple 
and  elementary  in  themselves,  may  be  pre- 
sented to  the  attention  of  mankind  in  a  great 
variety  of  ways.  In  illustrating  and  in  ap- 
plying them,  every  order  of  talent  may  be 
called  into  exercise,  and  still  an  exhaustless 
field  of  observation  and  inquiry  be  left  un- 
trodden. 

Eighteen  hundred  years  have  rolled 
away  since  the  command  first  went  forth, 
"  Go  ye  into  all  the  world  and  preach  the 
gospel  to  every  creature  ;"  and  since  then, 
by  innumerable  methods,  and  through  the 
most  diversified  agency,  these  truths  have 
been  unceasingly  pressed  upon  the  attention 
of  mankind.  The  most  splendid  genius, 
and  the  humblest  talent,  have  been  alike 
consecrated  to  the  work,  and  a  multi- 
tude, whom  no  man  can  number,  of  every 
tongue,  and  out  of  every  nation  and  peo- 
ple, have  been  gathered  into  the  fold  of 
the  Redeemer.  Still  it  must  be  allowed, 
that  the  progress  of  the  gospel  has  not 
been  commensurate  with  the  well-ground- 
ed expectations  of  the  church.  Compared 
with  what  might  have  been  expected,  it 
has  wrought  but  "  little  deliverance  in  the 
earth." 

Various  circumstances,  into  which  it  is 
not  possible  for  us  now  to  enter,  may  have 
contributed  to  this  melancholy  result.  The 
feeble  and  inefficient  manner  in  which  the 
appointed  means  of  grace  have  been  hither- 
to brought  to  bear  upon  the  conversion  of 
the  world  is  not  one  of  the  least   promi- 


nent. It  may  startle,  but  we  really  think 
it  very  questionable,  whether  at  the  present 
day,  in  our  own  country,  a  moral  power  is 
employed  upon  the  unconverted  equal  to 
that  which  was  in  exercise  centuries  ago. 
To  illustrate,  we  need  not  go  further  back 
than  to  the  period  of  the  Reformation. 
Every  one  acquainted  with  history  is  aware 
of  the  surprising  change  which,  in  those 
days,  preaching  effected  in  the  moral  and 
religious  state  of  England.  During  the 
comparatively  short  period  which  elapsed 
between  the  reigns  of  Edward  VI.  and 
Charles  I.,  the  whole  nation,  by  an  appa- 
rently weak  instrumentality,  was  brought 
out  of  the  thick  darkness  of  Popery  into  the 
light  of  Protestantism,  and  no  small  pro- 
portion of  our  countrymen  were  blessed 
with  a  saving  knowledge  of  the  gospel.  It 
is  quite  clear  that  preaching  has  no  such 
hold  now  on  the  common  people.  It  is  dif- 
ficult to  induce  them  to  enter  a  place  of 
worship,  and  still  more  difficult  to  impress 
or  interest  them  when  there.  Strange  as  it 
may  appear,  we  are  firmly  persuaded  that 
the  art  of  preaching  was  much  better  un- 
derstood then  than  it  is  now.  Our  sermons, 
like  our  furniture,  have  it  is  true  undergone 
the  various  modifications  to  which  time  and 
fashion  subject  all  things,  and  many,  no 
doubt,  think  they  are  much  improved  ;  but 
we  very  greatly  question  whether  they  an- 
swer the  end  better,  if  so  well,  as  the  old 
ones.  We  know  of  no  modern  sermons, 
except  Whitfield's,  (to  which,  indeed,  they 
bear  some  resemblance,)  so  well  calculated 
to  impress  the  popular  mind  as  good  old 
Latimer's.  There  is  a  freshness,  an  inex- 
plicable charm  about  them,  admirably  suit- 
ed to  interest  the  most  stupid,  and  to  awa- 
ken the  reflective  faculty  in  the  most  uncul- 
tivated. Of  Whitfield's  sermons  we  can- 
not speak  too  highly.  We  fully  agree  with 
the  late  Dr.  Edward  Williams,  of  Rother- 
ham,  (no  mean  judge,)  when  he  expresses 
his  belief,  that  "  there  are  no  sermons  in 
the  English  language  capable  of  exciting 
the,  pious  passions — of  inspiring  the  soul 
with  holy  transport — of  admitting  warmth 
and  energy  of  delivery — to  the  degree  of 
his  compositions."  We  have  often  been 
astonished  to  hear  persons  say,  they  heard 
Whitfield's  sermons  without  being  able  to 
see  any  merit  in  them  ;  such  remarks  have 
always  appeared  to  us  to  arise  from  mis- 
taken views  as  to  what  a  sermon  should  be. 
We   maintain  that  a  sermon,  however 


542 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


full  of  thought,  ought  invariably  to  be  ver- 
nacular and  colloquial.  The  "old  wives' 
tales,  which  the  Reformers  were  in  the 
habit  of  introducing  into  their  discourses, 
were  suited  to  the  age,  and,  ridiculous  as 
they  nnay  appear  now,  they  were  not  with- 
out their  use.  Their  images  might  some- 
times be  mean,  but  then  they  were  familiar, 
and  they  took  hold.  This  conversational 
style  of  address  was  kept  up  by  the  suc- 
cessors of  the  Reformers  ;  and  even  Bar- 
row, South,  and  Jeremy  Taylor,  do  not 
scruple  to  use  figures  which  would  now  be 
considered  as  below  the  dignity  of  the  pul- 
pit. To  these  familiar  exhortations  suc- 
ceeded the  long,  heavy,  but  still  familiar 
and  heart-searching  discourses  of  the  Puri- 
tans. They  could  preach  by  the  hour- 
glass, and  turn  it  twice,  too,  without  tiring 
their  hearers.  After  the  Restoration,  a 
cold,  logical,  and  highly-polished  form  of 
address  prevailed,  and  now,  for  the  first 
time,  preaching  lost  nearly  all  its  influence 
over  the  people.  The  rural  population  re- 
lapsed into  little  short  of  barbarism,  and 
the  more  polished  inhabitants  of  the  towns 
became  profane  scoffers,  or  heartless  specu- 
latists.  Whitfield  and  his  coadjutors  at 
length  broke  upon  the  slumberers  like  a 
thunderbolt.  Multitudes  were  alarmed  ; 
sleepy  consciences  were  awakened  ;  con- 
victions of  sin  seized  upon  thousands  ;  "  the 
kingdom  of  heaven  sufl^ered  violence,  and 
the  violent  took  it  by  force."  The  eflx)rts 
of  this  wonderful  man,  and  the  success 
which  attended  his  labors,  had  the  effect  of 
greatly  modifying  pulpit  oratory.  The 
stilts  were  partially  thrown  aside,  and  from 
that  day  to  this  they  have  never  been 
thoroughly  resumed.  Of  late  years  a  new 
style  has  sprung  up  amongst  us — a  dash 
of  literature  has  been  thrown  into  our 
divinity  ;  and  if  a  sermon  be  "  interesting," 
<'  in  good  taste,"  or  "  eloquent,"  the  preach- 
er will  commonly  be  pardoned  by  the  po- 
liter portion  of  his  audience  for  having 
been  somewhat  unintelligible  to  the  vulgar. 
We  are  not  advocating  extemporaneous, 
much  less  unpremeditated  effusions.  We 
have  no  objection  to  a  sermon  being  writ- 
ten, provided  the  object  of  writing  be  to 
condense  thought,  or  to  attain  a  clear,  per- 
spicuous style  ;  it  is  only  when  writing  is 
abused  to  the  purposes  of  literary  ambition 
that  we  condemn  and  abhor  it.  The  am- 
bitious style  of  preaching,  which  with 
many,   very   many,  honorable  exceptions 


still  too  much  prevails,  may,  we  think,  be 
traced  in  part  to  the  influence  of  the  press. 
Everybody  publishes  now-a-days,  and  pop- 
ular sermons  which  read  well  become  the 
models  on  which  young  ministers  form 
the  style  of  their  pulpit  addresses.  The 
fact  is,  a  sermon,  properly  so  called,  ought 
seldom  if  ever  to  be  printed.  It  is  by  no 
means  the  best  way  of  communicating  the- 
ological truth,  and  is,  in  its  immediate  con- 
sequences,  ruinous  to  ease  and  efficiency 
in  the  pulpit.  Let  treatises  be  printed,  but 
let  sermons  be  preached.  If  preaching  the 
gospel  be  persuading  men,  alike  by  the  ter- 
rors and  loving-kindness  of  God,  to  be  re- 
conciled to  their  Maker,  he  preaches  best 
who  uses  that  method  which  is  best  calcu- 
lated to  persuade  his  hearers  to  attend  to 
the  truths  he  sets  before  them.  The  lan- 
guage of  persuasion  is  necessarily  collo- 
quial ;  it  implies  a  great  deal  of  repetition, 
and  of  the  most  familiar  illustration  ;  it  has 
much  to  do  with  the  head,  but  still  more 
with  the  heart.  It  despises  all  the  tricks 
of  rhetoric.  Who  ever  set  seriously  about 
persuading  his  friend  to  pursue  any  par- 
ticular course,  with  regard  to  this  world's 
interests,  by  the  skilful  management  of 
nicely  balanced  periods  ?  What  language 
would  any  one  think  under  such  circum- 
stances of  employing,  but  that  of  deep,  im- 
passioned earnestness  ?  What  barrister 
of  any  eminence,  except  with  a  view  to  the 
press,  ever  addressed  a  jury  of  uneducated 
countrymen  in  the  way  that  many  minis- 
ters preach  to  equally  uneducated  congre- 
gations ?  How  careful  is  he  that  every 
argument  he  uses  be  understood !  How 
skilfully  does  he  go  over  his  ground  again 
and  again,  lest  any  should  mistake,  or  fail 
to  comprehend  his  meaning !  How  fre- 
quently does  he  repeat,  without  wearying 
by  repetition  !  How  vividly  does  he  depict ! 
How  tenderly  does  he  appeal  !  How  eager- 
ly he  seizes  upon  every  illustration  which 
he  thinks  likely  to  answer  his  purpose,  and 
how  anxiously  does  he  avail  himself  of 
every  local  association  which  is  calculated 
to  affect  their  minds ;  until  conscious,  by 
the  expression  of  their  countenances,  that 
they  at  length  thoroughly  comprehend  his 
statements,  he  sits  down  with  the  convic- 
tion, that  whatsoever  be  the  result  of  his 
efforts,  he  has  at  least  fulfilled  his  duty 
towards  his  client.  But,  alas  !  "  the  chil- 
dren of  this  world  are  wiser  in  their  gene- 
ration than  the  children  of  light." 


ENGLISH  AND  AMERICAN  PREACHING. 


543 


Intimately  connected  with  the  evil  of 
which  we  have  complained,  is  the  custom 
of  preaching  great  sermons,  as  they  are 
sometimes  called,  chiefly  for  the  purpose 
of  subserving  the  interests  of  some  general 
or  local  charity.  Were  a  stranger  from 
some  unknown  planet  to  come  down  into 
our  streets,  he  would  suppose,  from  the  nu- 
merous placards  that  would  meet  his  eye, 
announcing  sermons  on  special  occasions 
by  eminent  divines,  that  we  were  truly  a 
most  religious  people.  He  would  find  every 
bookseller's  shop  filled  with  "just  publish- 
ed" discourses  ;  the  veiy  Sunday  papers 
he  would  see  catching  the  infection,  and 
sanctifying  their  columns  by  biographical 
details  of  living  ministers  ;  the  print-shops 
he  would  observe  to  swarm  with  reverend 
heads  of  all  shapes  and  sizes  ;  and  as 
he  watched  criticisms  on  preachers  and 
preaching  pass  from  newspapers  to  maga- 
zines, and  from  magazines  to  social  circles, 
until  the  whole  religious  world  was  in  mo- 
tion to  settle  the  respective  claims  of  the 
Paul  and  Apollos  of  the  day,  he  would  say. 
Surely  this  people  have  rightly  learned  to 
estimate  the  value  of  an  immortal  soul  ! 
How  would  he  be  startled  at  the  subsequent 
discovery,  that  all  this  parade  and  publicity 
was  but  a  cunning  device  of  the  wicked 
one,  to  blunt  the  edge  of  that  weapon  which 
in  its  simple  foolishness  is  destined  to  over- 
throw his  empire. 

But,  seriously,  we  know  of  nothing  which 
has  had  a  greater  tendency  to  lower  the 
ministerial  office — to  reduce  ambassadors 
for  Christ  to  candidates  for  popular  favor — 
to  sear  the  consciences  of  the  unconverted, 
and  to  ruin  the  simplicity  of  preaching, 
than  the  practice  to  which  we  have  advert- 
ed. Under  the  influence  of  no  better  prin- 
ciple than  curiosity,  crowds  of  unthinking 
liearers  are  gathered  every  Sabbath  to  list- 
en to  the  man  who  is  fortunate  enough  to 
be  esteemed  their  favorite;  and  because  he 
preaches  evangelically,  everybody  rejoices 
to  see  the  crowd  assembling,  forgetful  that 
there  is  a  shield  of  brass  around  the  con- 
sciences of  such  auditors,  which  renders 
them  impervious  to  the  ordinary  means  of 
grace,  and  that  nothing  short  of  a  special 
miracle  can  carry  a  word  of  conviction  to 
their  souls.  But  we  have  said  enough  on 
a  subject,  the  contemplation  of  which  dis- 
poses us  rather  to  weep  than  to  write. 

We  pass  on  to  another  great  impediment 
to  the   preaching  of  the  gospel,  and  one 


which  is  scarcely  less  fatal — the  preva- 
lence of  mistaken  views  with  regard  to  the 
nature  of  divine  influences.  A  notion  has 
taken  possession  of  many  minds,  that  be- 
cause the  influences  of  the  Holy  Spirit  are 
necessary  to  incline  the  heart  to  receive  the 
testimony  of  God,  there  is  little  reason  to 
expect  that,  under  ordinary  circumstances, 
any  considerable  number  of  persons  will 
be  persuaded  to  submit  to  divine  truth 
through  their  feeble  instrumentality  ;  and 
under  such  a  persuasion,  it  is  frequently 
presented  for  the  acceptance,  and  pressed 
upon  the  attention  of  the  multitude,  rather 
because  God  has  commanded  it,  than  with 
any  expectation  of  success.  The  guilty 
disinclination  of  man  to  repent  and  believe 
the  gospel  has  been  unhappily  termed  moral 
inability,  and  confounded  with  natural  in- 
capacity ;  and  good  and  faithful  men,  who 
would  shrink  fi-om  the  very  suspicion  of 
Antinomianism,  have  preached  to  their  fel- 
low-men with  as  little  hope  of  benefiting 
them  as  if  they  were  preaching  to  the 
winds.  This  was  not  the  way  in  which  the 
apostles  acted  when  they  began  to  declare 
the  word  of  God  in  Jerusalem ;  and  those 
who  imagine  that  the  Spirit  of  God  is  hon- 
ored by  such  faithlessness,  "  do  err,  not 
knowing  the  scriptures." 

The  same  wretched  delusion  operates  to 
an  incalculable  extent  in  preventing  the 
exercise,  by  churches,  of  that  available 
moral  influence  which,  when  called  forth 
for  worldly  purposes,  is  irresistible.  Why 
should  not  the  same  mysterious  power, 
which  mind  exercises  over  mind  in  the  af- 
fairs of  this  world,  be  a  legitimate  agent 
in  the  hands  of  the  Holy  Spirit  for  exciting 
the  inquiry,  "  What  shall  I  do  to  be  saved  ?" 
We  will  give  a  familiar  illustration :  Du- 
ring a  contested  election,  especially  in  a 
country  town,  how  commonly  do  men  of 
the  most  sober  judgments  find  themselves 
carried  away,  contrary  to  their  previous 
determinations,  and  giving  up  their  time 
and  energies  for  the  attainment  of  an  object 
which,  after  all,  so  far  as  they  are  concern- 
ed, is  of  very  trifling  importance  !  Inquire 
into  the  source  of  this  excitement,  afTecting, 
as  it  does,  in  a  greater  or  less  degree,  eve- 
ry inhabitant  of  a  town,  and  it  will  proba- 
bly be  found  in  the  wishes,  and  consequent 
efforts,  of  two  or  three  individuals,  for  the 
whole  contest  was  possibly  at  first  a  matter 
of  perfect  indifference  to  every  one  else. 
When  feeling  has  subsided,  we  lament  that 


544 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


so  much  energy  has  been  thrown  away  on 
a  matter  of  no  moment ;  but  the  amount  of 
the  forces  which  have  been  employed  may 
be  visible  for  years  afterwards  in  heart- 
burnings, which  prove  that  the  feelings  and 
emotions  of  many  a  soul  have  been  stirred 
up  from  their  inmost  depths.  Now,  all 
this  moral  influence  is  perfectly  natural 
and  within  human  attainment.  When  ex- 
erted in  the  cause  of  justice  and  humanity 
it  is  invaluable,  and  the  liberties  of  a  coun- 
try seem  at  some  seasons  to  depend  on  the 
degree  in  which  it  can  be  called  forth. 
Apply,  then,  the  same  forces  in  the  cause 
of  religion.  Let  the  minister,  and  three  or 
four  members  of  his  church,  solemnly  re- 
solve to  call  the  attention  of  every  uncon- 
verted hearer  in  their  place  of  worship  to 
the  concerns  of  eternity.  Let  them  be  in- 
fluenced only  by  this  motive,  "  we  believe, 
and  therefore  do  we  speak  ;"  and,  putting 
aside  all  idea  of  the  fear  or  favor  of  man, 
let  them  act  and  react  upon  each  other, 
and  upon  their  fellow-worshippers,  with 
just  the  same  degree  of  earnestness  which 
the  men  of  this  world  use  when  the  inter- 
ests of  a  favorite  candidate  are  at  stake  ; 
and  who  can  tell  but  that  results  would  fol- 
low far  greater  and  more  important  than 
can  be  calculated.  But  why  should  such 
an  influence  be  confined  merely  to  those 
who  assemble  within  the  walls  of  perhaps 
a  small  church  or  chapel  ?  Why  not  go 
forward  to  their  friends  and  neighbors,  and 
with  the  same  kindling  of  eye,  and  intelli- 
gent speech,  and  persuasive  accent,  and 
deep  earnestness,  which  they  would  em- 
ploy were  temporal  interests  at  stake,  urge 
upon  them  the  importance  of  an  imme- 
diate consideration  of  the  question,  "  Am  I 
a  friend  or  an  enemy  of  God  ?"  The 
world  might  count  them  mad,  but  God  would 
support  them  by  his  smile.  We  verily  be- 
lieve that  the  only  reason  why  the  gospel 
is  not  universally  diffused  is,  because  the 
churches  do  not  act  as  if  they  believed 
eternal  things.  The  unhappy  and  unscrip- 
tural  notion  to  which  we  have  referred  has, 
in  many  cases,  been  the  opiate  by  which 
conscience  has  been  soothed,  and  the  claims 
of  Christian  obligation  laid  quietly  to  rest. 
Much  more  than  has  ever  yet  been  effect- 
ed remains  to  be  accomplished,  before  the 
churches  will  have  done  what  they  can  for 
the  conversion  of  sinners. 

The  great  mass  of  those  who  attend  di- 
vine  worship,  yet  remam  unmnpressed,  are 


persons  by  whom  the  truths  of  the  gospel 
are  "  commonly  considered  as  so  true,  that 
they  lose  all  the  power  of  truth,  and  lie 
bed-ridden  in  the  dormitory  of  the  soul,  side 
by  side  with  the  most  despised  and  exploded 
errors."  The  business  of  the  Christian 
minister  is  to  inquire  how  these  truths  may 
be  most  effectually  rescued  from  a  neglect 
which  is  only  aggravated  by  the  circum- 
stance of  their  universal  admission  ;  and 
here  a  wide  field  opens  upon  his  view.  No 
problem  could  be  propounded  lor  solution 
more  important  than  one  which  should  have 
for  its  object  to  ascertain,  by  unwearied  in- 
vestigation, what  is  the  form  and  manner 
in  which  sacred  truth  should  be  presented 
and  applied,  so  as  to  afford  the  highest  pos- 
sible probability  of  affecting  the  mind  of 
the  hearer ;  and  we  should  think  it  worth 
while  to  make  the  tour  of  Europe,  or  even 
to  cross  the  wide  Atlantic,  could  we  hope 
by  so  doing  to  gather  more  effective  illus- 
trations wherewith  to  set  before  men  the 
things  which  belong  to  their  everlasting 
peace. 

As  it  is  understood,  by  a  kind  of  legal 
fiction,  that  theological  reviewers  are  aged 
men,  and  bishops  in  the  church,  we  may  be 
permitted  strongly  to  recommend  the  culti- 
vation of  an  inquiring  spirit  in  this  direc- 
tion to  our  younger  brethren  in  the  minis- 
try. Every  plan  by  which  a  minister  may 
prepare  his  hearers,  during  the  week,  for 
the  most  profitable  attendance  on  the  ser- 
vices of  the  sanctuary  ;  every  suggestion 
which  may  aid  him  in  impressing  their 
minds  while  there  ;  every  hint  regarding 
the  mode  by  which  he  may  best  succeed  in 
deepening  an  impression  which  has  once 
been  made  ;  every  contrivance  by  which 
he  may  check  or  prevent  the  introduction 
of  circumstances  calculated  to  impede  im- 
pression, or  to  take  it  away  when  made,  is 
worthy  of  his  most  careful  examination, 
and  should  assume,  in  his  eyes,  an  import- 
ance inferior  to  no  part  of  that  valuable 
preparatory  study,  by  which  he  has  been 
fitted  to  appear  as  the  instructor  of  oth- 
ers. 

Let  it  not  be  supposed  that  we  attach 
the  slightest  value  to  any  of  these  things, 
as  in  themselves  efficacious  to  the  conver- 
sion of  souls  ;  but,  unless  it  is  to  be  assert- 
ed, or  implied,  that  because  divine  influ- 
ences are  necessary  to  give  saving  power 
to  the  preaching  of  the  cross,  it  matters  lit- 
tle whether  the  hearer  be  brought  to  the 


ENGLISH  AND  AMERICAN  PREACHING. 


545 


house  of  God  from  his  closet  or  from  a 
news-room  ;  whether  truth  be  presented  in 
the  most  attractive,  or  the  most  repulsive 
form  ;  whether  a  sermon  be  drawled  out 
or  declaimed,  or  whether  it  be  delivered 
with  all  the  winning  earnestness  of  deep 
Christian  solicitude,  the  importance  of  pre- 
senting and  applying  truth  in  that  form, 
and  under  those  circumstances  which  seem 
best  adapted  to  affect  the  heart  of  the  hear- 
er, must  be  acknowledged.  Our  argument 
would  remain  the  same  were  the  command 
to  preach  to  grave-stones  instead  of  men  ; 
for  if  God  commanded  grave-stones  to  be 
preached  to,  it  would  be  fitting  that  we 
should  do  it  with  an  energy  like  that  which 
impelled  the  spirit  of  Ezekiel,  when  he 
prophesied  to  the  dead  and  dry  bones  in  the 
valley  of  vision.  No  mistake  more  fatal 
to  usefulness  can  well  be  committed,  than 
to  suppose,  on  the  one  hand,  that  a  consci- 
entious regard  for  the  best  interests  of  men 
is  all  that  is  required  to  form  a  preacher; 
or,  on  the  other  hand,  that  the  road  to  emi- 
nence lies  in  following  the  track  of  some 
popular  orator.  It  should  never  be  forgot- 
ten, that  it  is  quite  possible  to  speak  from 
the  deepest  conviction,  and  yet  be  unim- 
pressive, as  it  also  is,  to  gather  and  to  en- 
chain a  crowded  auditory  without  affecting 
a  single  soul.  We  think  there  is  much  to 
be  learned  in  what  has  been  hitherto  an  un- 
explored region — the  philosophy  of  influ- 
encing mind  ;  and  we  firmly  believe  that 
the  commencement  of  that  great  moral 
change,  which,  there  is  every  reason  to  sup- 
pose from  the  predictions  of  scripture,  is  to 
be  produced  by  the  preaching  of  that  cross 
which  is  foolishness  to  the  unrenewed  heart, 
will  be  preceded  by  new  discoveries  in  this 
<iepartment  of  sacred  science  ;  the  art  of 
preaching  will  be  better  understood  ;  new 
avenues  to  the  conscience  will  be  discover- 
ed, those  which  are  already  known  will  be 
more  widely  opened  up  and  better  im- 
proved ;  all  the  apparently  trifling  circum- 
stances which  deepen  or  carry  off  impres- 
sions, whether  connected  with  the  arrange- 
ments of  divine  worship,  the  social  habits 
of  Christian  families,  or  the  private  deport- 
ment and  conversation  of  ministers,  will  be 
more  justly  estimated  ;  and  the  sword  of 
the  Spirit,  instead  of  being,  as  it  now  often- 
times is,  an  unwieldy  weapon  in  the  hands 
of  unskilful  fencers,  will  be  pointed  wilh  a 
more  divine  skill,  and  be  pressed  home  with 
unerring  precision. 

69 


No  one  can  bestow  even  a  cursory  glance 
upon  the  American  preacher,  without  ob- 
serving that  our  transatlantic  brethren  di- 
rect their  attention  much  more  exclusively 
than  we  do  to  the  conversion  of  sinners, 
and  this  circumstance  alone  stamps  a  pe- 
culiar character  upon  their  discourses. 
The  leading  object  with  them  seems  almost 
invariably  to  awaken.  With  us,  it  is  more 
frequently  to  inform.  Tenderness  com- 
monly characterizes  an  English  preacher. 
Severity  an  American  one.  The  former 
lingers  in  hope  that  he  shall  win  men  by 
the  sweetness  of  the  gospel.  The  latter 
seeks  to  drive  men  to  Christ  by  hurling  un- 
sparingly the  thunders  of  the  law.  Eng- 
lish sermons  are  mostly  soothing.  Ameri- 
can ones  often  partake  of  an  irritating 
character.  Where  we  endeavor  to  affect 
the  feelings,  they  take  a  steady  aim  at  the 
conscience.  Bold  and  direct  appeal,  ac- 
companied by  a  close  and  constant  personal 
application  to  the  hearer,  mark  the  one ; 
calm,  philosophical  discussion  and  pious  re- 
flections distinguish  the  other.  If  they 
sometimes  err  in  making  those  sad  whom 
God  has  not  made  sad,  we  are  not  unfre- 
quently  in  danger  of  bribing  into  a  profes- 
sion of  religion  those  whose  hearts  have 
never  been  thoroughly  submitted  to  the 
humble  requirements  of  the  gospel.  We 
are  not  fond  of  antithesis,  or  we  might  car- 
ry out  these  observations  much  further. 
They  are,  doubtless,  open  to  the  objections 
which  may  always  be  raised  against  gen- 
eral delineations  of  this  kind  ;  but  allowing 
reasonably  for  exceptions,  we  believe  they 
will  be  found,  on  the  whole,  to  be  in  ac- 
cordance with  truth. 

It  will  not  be  difficult  to  trace  some  of 
the  causes,  which  have  occasioned  this  ap- 
parent diversity  both  of  object  and  method, 
among  those  who  are  so  closely  united,  not 
less  by  blood  than  by  community  of  feel- 
ing, as  are  the  American  and  English 
churches.  America  is  a  young  and  rising 
country.  The  tide  of  population  has  of 
late  years  been  rolling  westward  with  un- 
paralleled rapidity.  Each  succeeding  wave 
bears  upon  its  bosom  a  fresh  supply  of  re.st- 
less  spirits,  prepared  to  carry  forward  with 
untiring  energy  the  enterprises  which  others 
have  commenced.  One  by  one  the  tall 
trees  of  the  forest  bow  beneath  the  stroke 
of  the  axe,  and  towns  and  villages  rise  in 
clusters,  as  if  by  magic  in  the  woods.  A 
few  years  more,  and  regions,  but  recently 


546 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


snatched  from  the  sovereignty  of  the  fowl 
and  the  brute, 

'  Where  nature  sowed  herself",  and  reaped  her  crops,' 

are  intersected  by  innumerable  roads  ;  the 
soil  is  cultivated ;  and  barges  laden  with 
the  products  of  industry  and  commerce  float 
along  canals,  which  at  once  serve  to  unite 
distant  cities,  and  to  invite  a  new  race  of 
emigrants  to  settle  upon  their  banks.  And 
thus  the  stream  moves  on,  with  a  force  al- 
together unexampled  in  the  history  of  na- 
tions, and  with  a  speed  which  the  world 
has  never  before  witnessed. 

The  American  churches  are  not  un- 
mindful of  what  is  going  forward.  The 
Christian  sees  that  there  is  but  one  thing 
which  can  blight  the  vision  of  that  glorious 
future  which  is  ever  floating  before  the  eyes 
of  his  countrymen,  and  that  one  thing  is 
the  absence,  or  inefficient  supply  of  the 
means  of  grace.  There  is  but  one  famine 
that  he  dreads,  and  that  is  the  famine  of 
the  word  of  God.  Often  does  his  eye  anx- 
iously glance  over  the  map  of  that  great 
western  wilderness,  which  he  sees  peopling 
at  a  rate  that  outstrips  calculation,  and 
sometimes  he  trembles,  lest  it  should  be 
overrun  with  superstition  and  infidelity, 
those  sure  precursors  of  national  ruin.  He 
is  conscious  that  the  whole  Christian  world 
looks  to  America  as  the  field  on  which  is 
to  be  tried  the  most  important  of  all  experi- 
ments in  spiritual  husbandry,  whether  a 
vast  tract  of  land  can  be  duly  cultivated, 
:and  all  the  interests  of  religion  be  triumph- 
.antly  sustained,  in  the  face  of  an  over- 
whelming increase  of  population,  and  wilh- 
out  any  legislative  aid.  In  common  with 
his  countrymen,  he  has  long  maintained  the 
affirmative.  The  hour  of  trial  is  now  come. 
He  must  manifest  to  all  men  that  his  boast- 
ing has  not  been  in  vain  in  the  Lord.  Moral 
influence  has  been  his  watchword,  and  now 
he  must  try  the  temper  of  a  weapon  to 
which  he  has  long  been  accustomed  to  at- 
tach a  power  little  short  of  omnipotence. 

It  is  under  the  pressure  of  thoughts  like 
these,  that  American  churches  and  Ameri- 
can ministers  are  moulded  and  fashioned. 
The  snug  and  comfortable  times  when  they 
lolled  in  lined  pews,  and  dwelt  in  ceiled 
houses,  enduring  little  besides  the  imagi- 
nary diseases  of  spiritual  hypochondriacism, 
are  fast  passing  away.  Already  from 
church  to  church  the  ominous  sound  is 
heard,  "  Curse  ye  Mei'oz,  said  the  angel  of 


the  Lord,  curse  ye  bitterly  the  inhabitants 
thereof;  because  they  came  not  to  the  help 
of  the  Lord,  to  the  help  of  the  Lord  against 
the  mighty.'"'  No  sooner  has  the  student 
emerged  from  the  walls  of  college  than  he 
feels  he  must  be  at  work.  He  has  no  time 
to  loiter.  The  lighter  employments  of  lite- 
rature must  be  thrown  aside.  Popery  and 
infidelity  fraternize  as  readily  in  America 
as  in  Europe,  and  every  day  the  unnatural 
league  is  more  closely  cementing.  There 
is  but  one  remedy, — the  universal  diffusion 
of  the  gospel — the  evangelization  of  the 
people — a  multiplicity  of  conversions — in 
a  word,  revivals  of  religion. 

The  promotion  of  revivals,  or,  as  it  may 
be  expressed  less  technically,  the  conver- 
sion of  sinners,  is  then,  in  most  cases,  the 
one  idea  which  occupies  the  mind  of  a 
young  New  England  clergyman.  It  is  ob- 
vious that  his  preaching  will  be  modified 
accordingly.  His  attention  is  naturally 
turned  towards  those  men  whose  ministry 
may  seem  to  have  been  most  blessed  to  the 
unregenerate,  and  the  writings  of  Edwards, 
Bellamy,  Davies,  and  others,  become,  in 
subservience  to  the  Bible,  his  text-books. 
He  marks  their  theological  peculiarities. 
He  sees  that  they  continually  drew  a  broad 
and  affecting  line  of  demarcation  between 
their  converted  and  unconverted  hearers, 
and  he  does  the  same.  He  finds  that  they 
fearlessly  pressed  upon  men  the  immediate 
and  evangelical  performance  of  their  obli- 
gations to  God,  as  duties  which  belong  to 
the  creature,  irrespective  of  any  decrees  of 
the  Creator,  and  exhortations  of  this  char- 
acter form  a  prominent  part  of  his  ministra- 
tions. They  dwelt  much  on  the  absolute 
sovereignty  of  God  in  the  disposal  of  his 
blessings,  and  on  this  topic  he  frequently 
enlarges.  In  short,  before  he  is  aware,  he 
is  treading  in  their  steps.  It  is  unneces- 
sary to  particularize  the  sentiments  of  men 
with  whose  works  every  theologian  is  fa- 
miliar. It  is  sufficient  to  observe,  that  this 
is  the  school  in  which  the  great  majority  of 
American  divines  have  evidently  been 
trained.  They  have  adopted  these  men  as 
their  models,  not  less  from  a  persuasion 
that  their  modeof  presenting  truth  is  in  ac- 
cordance with  the  revealed  will  of  God, 
than  because  their  sentiments  seem  to  have 
been  eminently  marked  out  in  the  history 
of  the  church  by  his  approval. 

Were  we  obliged  to  fix  on  some  one  par- 
ticular in  which  the  American  differs  most 


ENGLISH  AND  AMERICAN    I'REACIIING. 


547 


widely  from  the  British  preacher,  we  should 
say  it  was  in  the  handling  of  the  cross. 
To  illustrate  our  meaning,  we  will  take 
two  faithful  and  evangelical  ministers  of 
the  gospel,  the  one  trained  in  the  severe 
school  of  Edwards  and  Bellamy — a  New 
England  theologian  ;  the  other  educated  in 
an  English  dissenting  college.  Both  of 
course  hold  that  the  preaching  of  Christ 
crucified  is,  in  the  hands  of  the  Holy  Spirit, 
the  grand  instrument  of  conversion  ;  but 
they  differ  as  to  the  mode  in  which  this 
glorious  mystery  is  to  be  presented  to  the 
sinner.  The  former  considers  it  primarily 
an  instrument  of  conviction,  and  with  Peter, 
seeks  to  prick  his  hearers  to  the  heart,  by 
bringing  home  to  them  the  accusation  of 
having  crucified  the  Lord  of  Glory.  The 
latter  tries  to  win  over  the  sinner  to  God 
by  the  offer  of  reconciliation.  The  one 
holds  that  there  is  a  peculiar  adaptation  in 
the  cross  of  Christ,  to  melt  the  stubbornness 
of  the  unrenewed  heart — that  it  is  "a 
mighty  principle  of  attraction,  brought  to 
bear  upon  a  nature  that  might  have  re- 
mained sullen  and  unmoved  under  every 
other  application."  As  if  "  God,  who 
knows  what  is  in  man,  seemed  to  have 
known  that  in  his  dark  and  guilty  bosom 
there  was  but  one  solitary  hold  that  he  had 
over  him ;  and  that  to  reach  it,  he  must 
just  put  on  a  look  of  graciousness,  and  tell 
us  that  he  has  no  pleasure  in  our  death, 
and  manifest  towards  us  the  longinjjs  of  a 
bereaved  parent,  and  even  humble  himself 
to  a  suppliant  in  the  cause  of  our  return, 
and  send  a  gospel  of  peace  into  the  world, 
and  bid  his  messengers  to  bear,  throughout 
all  its  habitations,  the  tidings  of  his  good- 
will to  the  children  of  men."  This,  he 
says,  is  the  "  manifested  good-will  of  God 
to  his  creatures,  the  band  of  love  and  the 
cord  of  a  man  by  which  he  draws  them."* 
The  other,  agreeing  in  all  that  is  said  con- 
cerning the  love  of  God,  thus  wondrously 
manifested,  maintains  that  this  demonstra- 
tion of  goodness,  so  far  from  "  wooing  man 
into  a  reciprocally  warm  and  confiding  at- 
tachment," only  affords,  in  its  universal  re- 
jection, a  more  complete  illustration  of  the 
desperate  nature  of  that  depravity  which 
will  no  more  be  won  by  love  than  it  will 
be  subdued  by  terror. 

In  this   particular,  we   are  inclined  to 
think  our  transatlantic  friends  are  right. 

*  Dr.  Chalmers. 


At  all  events,  it  is  of  importance  that  this 
subject  should  be  thoroughly  discussed,  for 
the  settlement  of  it  has  much  to  do  with 
our  mode  of  presenting  the  gospel.  If  the 
obstacle  to  man's  reconciliation  with  his 
Maker  were  some  error  of  opinion  regard- 
ing the  true  character  of  God,  a  clear  de- 
monstration of  his  wondrous  love  in  Christ 
Jesus  would  certainly  be  better  adapted  to 
remove  it,  than  the  additional  pressure  of 
any  weight  of  obligation  ;  but  arising,  as  it 
does,  from  the  most  desperate  enmity  of 
heart,  both  to  God  and  goodness,  this  dis- 
play of  tenderness  only  falls  upon  an  un- 
renewed soul  like  the  pale  and  sickly  beam 
of  a  wintry  sun.  It  may  enlighten  the  un- 
derstanding, or  it  may  lead  to  a  specula- 
tive and  inoperative  faith  ;  and  we  do  not 
deny  that  out  of  this  dead  faith  has  fre- 
quently sprung  up,  under  the  quickening 
beams  of  the  life-giving  Spirit,  a  living 
flame  never  to  be  put  out.  But  we  firmly 
believe  that  more  commonly  it  is  greedily 
seized  upon  as  an  opiate  to  a  wounded  con- 
science, and  being  unaccompanied  by  any 
direct  and  immediate  interference  on  the 
part  of  the  Holy  Spirit,  working  a  thorough 
change  of  the  affections,  it  proves  only  "  a 
savor  of  death  unto  death." 

It  is  allowed  on  all  sides,  that  wherever 
the  Holy  Spirit  enters  the  heart,  his  first 
work  is  to  convince  of  sin.  Upon  this  ad- 
mission, our  American  friends  argue  that 
it  is  the  preacher's  duty  to  follow  the  line 
of  the  Spirit,  and  dealing  with  the  sinner  as 
Paul  dealt  with  Felix,  to  press  directly  up- 
on his  conscience  those  topics  which  are 
most  calculated  to  leave  a  very  painful 
sense  of  his  obligation,  and  to  make  him 
either  cry  out,  "  What  shall  I  do  to  be 
saved  ?"  or  oblige  him  to  say,  "  Go  thy 
way  for  this  season."  To  these  views  we 
are  aware  that  many  objections  have  been 
made,  and  the  lifting  up  of  the  brazen  ser- 
pent in  the  wilderness  has  frequently  been 
brought  forward  as  indicative  of  another 
mode  of  presenting  the  gospel.  We  do  not, 
however,  see  much  force  in  this.  The 
wounded  Israelites  were  representative  of 
sinners  deeply  convinced  of  sin — smarting 
under  its  bite,  and  conscious  of  their 
wounds  ;  and  we  do  not  see  that  they  at  all 
prefigured  careless  slumbers.  ThePhilip- 
pian  jailer,  too,  is  a  case  equally  inapplica- 
ble. His  distress  of  mind  arose,  not,  as 
some  would  have  us  to  believe,  simply 
from  terror  at  the  earthquake,  accompanied 


548 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


by  a  fear  that  his  prisoners  would  escape, 
but  from  the  workings  of  that  Divine  Spirit, 
who  seized  upon  this  incident  to  arrest  him 
in  a  moment  by  convictions  as  deep  and  as 
sudden  as  those  which  in  former  years  had 
smitten  his  prisoner  to  the  ground  on  his 
way  to  Damascus.  Let  a  man  be  in  this 
state  of  mind,  crushed  under  the  weight  of 
a  violated  law,  and  there  is  but  one  sen- 
tence suited  to  his  case,  "Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be 
saved." 

The  first  aim  then  of  an  American 
preacher  is  to  produce  convictions  of  sin. 
In  order  to  do  this,  he  is  continually  open- 
ing up,  and  pressing  the  obligations  of  the 
sinner,  and  urging  liim,  in  the  most  direct 
terms,  and  by  every  motive  which  scripture 
will  sanction,  to  the  exercise  of  evangelical 
repentance  without  a  moment's  delay.  He 
fearlessly  tells  him  to  repent,  to  pray,  to 
believe,  to  turn,  to  choose,  to  strive — in 
short,  in  the  language  of  scripture,  to  make 
himself  a  new  heart;  and  he  tells  him  that 
if  he  is  finally  lost,  it  will  not  be  for  com- 
mitting sins  which  he  could  not  avoid,  but 
for  refusing  and  neglecting  to  do  that  which 
he  could  have  done.  He  goes  on,  demand- 
ing for  God  the  affections  of  the  sinner, 
and  pleads  the  right  of  the  Creator  to  be 
loved,  not  merely  on  condition  that  he  will 
love  the  sinner,  but  because  his  character, 
in  all  its  aspects,  is  inexpressibly  lovely, 
and  infinitely  worthy  of  his  regard. 

This  style  of  preaching,  it  is  evident, 
will  materially  affect  the  phenomena  of 
conversion.  It  is  by  no  means  inconsistent 
with  a  full  recognition  of  Divine  Sovereignty 
to  assert,  that  the  peculiar  circumstances 
which  mark  conversion,  as  well  as  many 
points  in  the  future  character  of  the  con- 
verted, are  commonly  decided  by  the  influ- 
ence of  the  ministry  under  which  the  change 
has  been  accomplished.  The  fine  gold 
which  comes  out  of  the  crucible  is  all 
purified  alike  by  the  refiner's  fire,  but  the 
outward  fashion  of  it  depends  on  the  mould 
into  which  it  falls.  Thus  it  is  in  conversion. 
A  sinner  converted  under  a  New  Encland 
preacher  is,  in  many  respects,  differently 
fashioned  from  one  who  is  equally  made  a 
new  creature  in  Christ  Jesus  under  the  min- 
istry of  a  dissenting  minister  in  England. 
The  same  observation  holds  true  with  regard 
to  different  denominations.  A  Churchman, 
a  Wesleyan,  an  Independent,  and  a  Scottish 
Presbyterian,  may  be  all  equally  born  again 


under  the  same  gospel,  and  yet  there  will 
be  in  them  certain  important  differences, 
which  may  be  traced  most  clearly  and 
decisively  to  the  character  of  the  ministry, 
and  the  discipline  of  the  church  under  the 
instruction  of  which  they  have  been  regen- 
erated. 

With  these  views,  we  consider  it  by  no 
means  unimportant  to  inquire  what  style 
of  preaching  is  best  adapted  to  form  strong 
men  in  Christ  Jesus, — what  mode  of  treat- 
ment will  be  most  likely  to  secure  a  healthy 
spiritual  progeny.  As  there  are  some  who 
never  get  beyond  the  character  of  babes  in 
Christ,  so  there  are  others  who,  through  the 
ignorance  or  negligence  of  their  spiritual 
nurses,  are  all  their  days  rickety  children. 
We  trust  we  shall  not  be  misunderstood. 
We  are  serious  on  a  serious  subject,  and  if 
we  use  familiar  illustrations  it  is  only  be- 
cause others  do  not  occur  equally  expressive. 
We  deeply  feel  that  we  have  yet  much  to 
learn  in  the  divine  art  of  nourishing  and 
bringing  up  the  young  and  sickly  of  the 
flock. 

In  the  accounts  which  have  reached  us 
of  American  revivals,  nothing  has  excited 
more  surprise  than  the  depth  of  .sorrow 
which  the  subjects  of  them  seem  to  expe- 
rience. Under  sermons  which  have  been 
read  from  the  manuscript,  without  a  .single 
gesticulation,  the  hardy  sons  of  the  forest 
have  cried  out  aloud  in  distress  ;  and  hun- 
dreds and  thousands,  under  the  pressure  of 
emotions  like  these,  have  found  all  the 
claims  of  appetite  forgotten,  and  sleep  ban- 
ished  from  a  couch  wet  with  the  tears  of 
unfeigned  sorrow.  But  this  is  not  all.  A 
kvf  days  have  elapsed,  and  perhaps  at 
midnight,  perhaps  in  the  solitude  of  the 
woods,  or  it  may  be  in  the  house  of  God, 
the  whole  scene  is  changed  ;  the  clouds 
have  rolled  away  ;  the  cheering  beams  of  i 
the  Sun  of  Righteousness  have  shot  into 
the  soul,  and  the  heart,  which  but  yesterday 
was  fit  to  break  with  anguish,  now,  unable 
to  restrain  its  joy,  bursts  forth  in  singing. 

It  has  often  been  asked,  why  emotions 
of  this  powerful  kind  should  so  rarely  be 
found  among  ourselves,  and  various  solu- 
tions of  the  difficulty  have  been  offered. 
Some  have  resolved  the  matter  altogether 
into  divine  sovereignty  ;  others  have  asso- 
ciated these  powerful  awakenings  with  cer- 
tain local  and  national  peculiarities  ;  and 
others  again  have  ascribed  the  apparent 
absence  of  extreme  distress  or  lively  joy  in 


ENGLISH  AND  AMERICAN  PREACHING. 


549 


English  converts,  to  that  habit  of  conceal- 
ment which    is  induced    by  a  refined  and 
highly    artificial    state    of    society.       We 
should  rather   look   for  an  explanation   in 
some   of   those    characteristics   which    we 
have    pointed    out,    as    distinguishing    the 
Christian  ministry  of  the  respective  coun- 
tries, and  as  a  natural  consequence  in  the 
different    treatment    which    an    awakened 
sinner  would  experience  from  his  spiritual 
advisers.     In  the  one  case  his  wounded  con- 
science would  be  unsparingly  cauterized, 
in  order  that,  if  healed,  it  might  be  healed 
every  whit.     In  the  other,  tenderness  would 
throw  aside  the  knife,  and  apply  a  balsam, 
and  the  wound,  however  mollified  by  sweet 
ointment,  is  consequently  in  continual  dan- 
gei   of  opening  and   bleeding  afresh.     In 
many   cases  we   fear   the    readiness  with 
which  first  convictions  of  sin  have  been  ac- 
counted   proof  of  a  saving  work  of  God, 
and   been  treated  accordingly,  has  led  to 
false    and    imaginary    conversions.       The 
sinner,  soothed  by  promises  which  do  not 
belong  to  him,  has  been  bribed  into  a  specu- 
lative faith,  which  for  a  time  has  quieted 
his  fears  and  given  him  peace.     But,  after 
awhile,  conscience  has  again  lifted  up  her 
voice,  and  then  nothing  will  satisfy  him  but 
a  continual  opiate.     Every  sermon  which 
presses  obligation  irritates,  until  at  length 
the  lap  of  Antinomian  heresy  is  the  only 
place  in  which  he  can  slumber  in  peace. 
We  can  never  be  too  particular  in  pressing 
the  necessity  of  distinct  convictions,  leading 
to  a  loathing  and   habitual   turning  away 
from  sin.    It  is  generally  taken  for  granted, 
that  a  sinner's  distress  arises  from  erroneous 
conceptions  of  the  gospel.     But  this  is  not 
the  fact.     His  despair  is  commonly  occa- 
sioned, not  by  an  opinion  that  Christ  is  un- 
able or  unwilling  to  save  him,  but  from  a 
fear,   certainly  well   founded,  that  Christ 
will  not  save  him  without  entire  submission, 
unfeigned    repentance,   and   a  new   heart. 
In  the  absence  of  any  evidence  that  this 
great  change  has  taken  place,  to  comfort 
him   with  promises  which   belong  only  to 
the  believer,  is  to  oppose  the  Spirit  of  God. 
But  it  is  not  in  the  treatment  of  the  un- 
converted   merely,    that   this   severity   of 
character  is  visible.     It  is  equally  promi- 
nent in    exhortations  to  the    believer.     It 
gives  a  tone  to  Christian  society,  and  most 
of  all  it  distinguishes  the  minister  himself, 
whether  in  or  out  of  the  pulpit.     The  firm 
pressed  lip,  the  sepulchral  tone,  the  air  of 


deep  solemnity  which  belong  to  the  severe 
New  England  preacher,  are  as  unlike  the 
benignant  smiles  and  fluent  utterance  of  an 
Eno-lish  dissenter,  as  are  the  stern  and  lean 
physiognomies  of  our  puritan  forefathers, 
to  the  complacent  and  good-humored  coun- 
tenances which  adorn  a  modern  magazine. 
Once   again   would   we    most  earnestly 
urge  upon  our  beloved  young  friends  who 
are  so  soon  to  supply  the  vacant  places  of 
living  ministers,  the  importance  of  seriously 
investigating  all  the  circumstances  which 
tend  to  promote  or  to  impede   ministerial 
efficiency.     They  will  perhaps  allow  us  to 
suggest,  in  a  spirit,  we  trust,  of  Christian 
love,  some  things  which  we  have  long  con- 
sidered  hinderances  to  the  usefulness  of 
young  preachers.     And  first,  we  have  ob- 
served  a  prevailing  confusion  of  ideas  as  to 
what  ought   to  be  denominated  means  of 
grace  ;   what  the  precise  use  of  the  word 
is  to  the  unregenerate  ;  and  what  exertions 
an  unconverted  man  can  make  for  his  own 
salvation.     The  want  of  clear  and  distinct 
conceptions  on   these  points  has   led   to   a 
generalizing  mode  of  address  ;  and  hence, 
vague  appeals  to  the  sinner  to  believe  on 
Christ  ;    or,  what  is  still   more   common, 
loose  dissertations  and  reflections  on  various 
texts,  without  sufllicient  point  or  object,  have 
taken   the  place  of  that  close  and    heart- 
searching    particularity    which,    in    better 
days,  used  to  pertain  to  the  preaching  of 
the  gospel. 

We  know  how  many  prejudices  a  young 
minister  has  to  contend  with  ;  we  know 
that  in  every  congregation  there  are  to  be 
found  a  number  of  pious  people  who  think 
their  young  pastor  very  deficient  in  his 
theology,  if  he  does  not  embody,  in  almost 
every  sermon,  the  leading  doctrines  of  the 
gospel,  and  who  cannot  at  all  understand, 
how  it  should  be  right  to  distress  a  sinner 
by  pointing  out  the  uncertainty  of  his  ever 
being  a  Christian,  without  at  the  same  time 
enlarging  on  the  mercy  of  God,  and  the 
impossibility  of  his  doing  any  thing  to  pro- 
mote his  own  salvation,  without  the  influ- 
ences of  the  Spirit.  We  do  not,  however, 
despair  of  this  difficulty  being  overcome. 

There  are  others,  again,  who  have  seen 
how  husky  and  worthless  the  mode  of  ad- 
dress is  to  which  we  have  adverted,  and  these, 
having  recognised  the  principle  that  experi- 
mental truth  is  alone  valuable  to  the  mass 
of  mankind,  have  confined  themselves  al- 
most exclusively  to  supplying  the  spiritual 


550 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


wants,  and  soothing  the  feelings  of  the  be- 
liever ;  as  if  God  had  intended  that  his 
people  should  be  dependent  for  their  spirit- 
ual vigor  on  the  exhortations  of  their  min- 
ister;  as  if  he  had  not  planted  his  church 
in  the  world  for  other  and  far  more  impor- 
tant purposes  ;  as  if  he  did  not  intend,  by 
the  agency  of  his  people,  to  gather  in  his 
elect  from  the  four  corners  of  the  earth  ; 
as  if  he  had  not  himself  distinctly  pointed 
out,  that  his  children  were  to  seek  their 
comfort,  not  from  their  fellow. man,  but  in 
the  path  of  deep  retirement,  earnest  prayer, 
and  self-denying  duty.  We  do  not  say, 
that  the  checkered  experience  of  the  be- 
liever is  not  a  fit  subject  for  the  pulpit,  but 
we  do  earnestly  protest  against  experiment- 
al preaching  being  confined  to  the  believer. 
Let  the  sinner's  experience  be  also  preach- 
ed. Lay  open  his  heart  before  him — hold 
up  his  dissatisfaction  with  the  world — ex- 
pose his  vain  stragglings  with  conscience — 
his  resistings  of  the  Spirit — his  continual 
disappointment  in  the  search  after  happi- 
ness. Distinguish  his  unregenerate  convic- 
tions from  true  conversion  ;  drive  him  from 
his  innumerable  hiding-places.  Put  before 
him,  in  all  its  length  and  breadth,  the  diffi- 
culty of  escaping  from  the  damnation  of 
hell,  and  make  him  feel  that  it  is  an  awful- 
ly uncertain  thing,  whether  he  will  ever 
be  a  Christian.  This  we  should  call  ex- 
perimental preaching. 

We  have  already  said  enough  on  the  im- 
portance of  adopting  a  colloquial  style. 
Long  and  smoothly  rounded  periods  are  an 
abomination  in  the  pulpit — a  device  of  the 
devil  to  keep  the  good  word  of  God  out  of 
the  hearts  of  the  multitude.  It  should  never 
be  forgotten  that  the  great  mass  of  hearers 
are,  after  all,  only  a  well-dressed  mob  of 
uneducated  persons.  Few  ministers  are 
privileged  to  have  a  reflecting  auditory. 
Let  the  recollection,  then,  of  this  simple 
truth  regulate  the  preacher  in  his  choice 
both  of  style  and  language.  We  would 
have  inscribed  on  the  wall  of  every  study, 
"  To  the  poor  the  gospel  is  preached."  A 
minister  who  remembers  this,  will  feel  that 
he  must  depict,  not  discuss ;  that  one  illus- 
tration is  worth  a  thousand  abstract  explana- 
tions ;  and  that  although  it  should  lessen  his 
fame,  it  will  increase  his  usefulness,  always 
to  be  familiar,  and  not  unfrequently  to  re- 
peat the  same  truth  again  and  again. 

The  grand  mistake  which  many  make, 
is   to   suppose   that  a  familiar  style   and 


plainness  of  speech  dispense  in  great 
measure  with  the  necessity  of  study.  On 
the  contrary,  they  demand  a  double  portion 
of  labor.  A  vicious  and  inflated  style  is 
that  into  which  men  are  most  commonly 
apt  to  fall.  To  be  natural  and  simple  is 
the  highest  attainment  of  art. 

We  by  no  means  undervalue  a  glowing 
eloquence  ;  but  we  cannot  forget  that  al- 
though eloquence  may  sometimes  adorn,  it 
not  unfrequently  obscures  truth,  just  as  a 
painted  window  intercepts  the  prospect.  If 
we  were  asked  upon  what  book  we  should 
recommend  a  young  preacher  to  form  his 
style,  we  should  reply.  Upon  the  Pilgrim's 
Progress.  We  cannot  refrain  from  quoting 
here,  as  fully  expressing  our  sentiments, 
the  praise  which  that  admirable  book  has 
just  extorted  from  reviewers  who  have  lit- 
tle sympathy  with  its  theology. 

"  The  style  of  Bunyan  is  delightful  to 
every  reader,  and  invaluable  as  a  study  to 
every  person  who  wishes  to  obtain  a  wide 
command  over  the  English  language.  The 
vocabulary  is  the  vocabulary  of  the  com- 
mon people.  There  is  not  an  expression, 
if  we  except  a  few  technical  terms  of  the- 
ology, which  would  puzzle  the  rudest 
peasant.  We  have  observed  several  pages 
which  do  not  contain  a  single  word  of  more 
than  two  syllables.  Yet  no  writer  has 
said  more  exactly  what  he  meant  to  say. 
For  magnificence,  for  pathos,  for  vehement 
exhortation,  for  subtle  disquisition,  for  every 
purpose  of  the  poet,  the  orator,  and  the  di- 
vine, this  homely  dialect — the  dialect  of 
plain  workingmen — is  perfectly  sufficient. 
There  is  no  book  in  our  literature  on  which 
we  would  so  readily  stake  the  fame  of  the 
old  unpolluted  English  language — no  book 
which  shows  so  well  how  rich  that  language 
is  in  its  own  proper  wealth,  and  how  little 
it  has  been  improved  by  all  that  it  has  bor- 
rowed."* 

When  we  have  heard  a  minister  telling 
his  hearers  to  take  a  retrospect  of  their  past 
lives,  we  have  often  wondered  why  it  should 
never  occur  to  him  that  it  would  be  incal- 
culably better  to  bid  them  look  hack.  It  is 
the  continual  use  of  words  which  are  abso- 
lutely unintelligible  to  the  poor,  that  makes 
preaching  so  uninteresting  to  them.  If  it 
goes  on,  we  shall  soon  have  no  poor  hear- 
ers to  preach  to.  For  the  most  part  our 
old  Saxon  words  are  decidedly  the  best ; 

*  Edinburgh  Review. 


FAITHFUL  DISCHARGE  OF  THE  WORK  OF  THE  MINISTRY. 


551 


they  are  simpler  and  more  determinate  in 
their  signification. 

One  word  at  parting  to  our  own  breth- 
ren. Before  we  resolve  our  comparative 
want  of  success  in  the  ministry  altogether 
into  divine  sovereignty,  let  us  be  quite  sure 
that  we  are  doing  all  we  can  for  the  con- 
version of  the  great  mass  of  the  unregen- 
erate.  It  is  not  enough  to  preach  to  them 
occasionally  or  even  frequently.  It  is  not 
enough  to  beseech  them,  one  by  one,  in 
private,  even  with  tears,  to  be  reconciled  to 
God.  It  is  not  enough  to  gather  them  in 
classes,  according  to  their  respective  cir- 
cumstances, and  specially  to  address  them 
together  in  the  language  of  entreaty  and 
expostulation.  It  is  not  enough  to  pray  for 
them  and  with  them.  All  these,  and  a  thou- 
sand other  things  which  will  suggest  them- 
selves to  a  mind  bent  upon  the  salvation  of 
souls,  must  be  done,  and  yet  much  will  be 
left  undone.  After  all,  Satan  will  surpass 
us  in  activity,  and  we  shall  be  found  at 
best  but  unprofitable  servants. 


XXXI.— EARNEST  APPEAL  ON  A  FAITH. 
FUL  DISCHARGE  OF  THE  WORK  OF 
THE  MINISTRY. 

BY    THE    REV.    RICJrARD    BAXTER. 

And  now,  brethren,  what  have  we  to  do 
for  the  time  to  come,  but  to  deny  our  lazy 
flesh,  and  rouse  up  ourselves  to  the  work 
before  us  ?  The  harvest  is  great — the  la- 
borers are  few — the  loiterers  and  hinderers 
are  many — the  souls  of  men  are  precious 
— the  misery  of  sinners  is  great,  and  the 
everlasting  misery  to  which  they  are  near 
is  greater — the  joys  of  heaven  are  incon- 
ceivable— the  comfort  of  a  faithful  minis- 
ter is  not  small — the  joy  of  extensive  suc- 
cess will  be  a  full  reward.  To  be  fellow- 
workers  with  God  and  his  Spirit  is  no  little 
honor  ;  to  subserve  the  blood-shedding  of 
Christ  for  men's  salvation  is  not  a  light 
thing  ;  to  lead  on  the  armies  of  Christ 
through  the  thickest  of  the  enemy  ;  to  guide 
them  safely  through  a  dangerous  wilder- 
ness ;  to  steer  the  vessel  through  such 
storms,  and  rocks,  and  sands,  and  shelves, 
and  bring  it  safe  to  the  harbor  of  rest,  re- 
quireth  no  small  skill  and  diligence.  The 
fields  now  seem  even  white  unto  harvest ; 
the  preparations  that  have  been  made  for 
us  are  very  great  ;  the  season  of  working 
is  more  calm  than  most  a^es  before  us  have 


ever  seen.  We  have  carelessly  loitered 
too  long  already;  the  present  time  is  post- 
ing away  ;  while  we  are  trifling  men  are 
dying.  Oh,  how  fast  are  tiiey  passing  into 
another  world  !  And  is  there  nothing  in  all 
this  to  awaken  us  to  our  duty — nothing  to 
resolve  us  to  speedy  and  unwearied  dili- 
gence ?  Can  we  think  tliat  a  man  can  be 
too  careful  and  painful  under  all  these  mo- 
tives and  engagements  ?  or  can  that  man 
be  a  fit  instrument  for  other  men's  illumina- 
tion, who  is  himself  so  blind  ?  or  for  thcs 
quickening  of  others,  who  is  himself  so 
senseless?  What!  brethren,  are  ve,  who 
are  men  of  wisdom,  as  dull  as  the  common 
people  ?  and  do  we  need  to  heap  up  a  mul- 
titude of  words  to  persuade  you  to  a  known 
and  weighty  duty  ?  One  would  think  it 
should  be  enough  to  set  you  on  work,  to 
show  a  line  in  the  book  of  God  to  prove  it 
to  be  his  will  ;  or  to  prove  to  you  that  the 
work  hath  a  tendency  to  promote  men's 
salvation.  One  would  think  that  the  very 
sight  of  your  miserable  neighbors  would  be 
motives  suflicient  to  draw  out  your  most 
compassionate  endeavors  for  their  relief 
If  a  cripple  do  but  unlap  his  sores,  and 
show  you  his  disabled  limbs,  it  will  move 
you  without  words ;  and  will  not  the  case 
of  souls,  that  are  near  to  damnation,  move 
you  ?  Oh,  happy  church,  if  the  physicians 
were  but  healed  themselves  !  and  if  we  had 
not  too  much  of  that  infidelity  and  stupidity 
against  which  we  daily  preach  in  others  ; 
and  were  more  soundly  persuaded  of  that 
of  which  we  persuade  others  ;  and  were 
more  deeply  affected  with  the  wonderful 
things  with  which  we  would  afl^ect  them. 
Were  there  but  such  clear  and  deep  im- 
pressions upon  our  own  souls  of  those  glo- 
rious things  that  we  daily  preach,  oh,  what 
a  change  would  it  make  in  our  sermons, 
and  in  our  private  course  of  life  !  Oh  !  what 
a  miserable  thing  it  is  to  the  church  and  to 
themselves,  that  men  must  preach  of  heav- 
en and  hell,  before  they  soundly  believe 
that  there  are  such  things,  or  have  felt  xhc 
weight  of  the  doctrines  which  they  preach  ! 
It  would  amaze  a  sensible  man  to  think 
what  matters  we  preach  and  talk  of;  what 
it  is  for  the  soul  to  pass  out  of  this  flesh> 
and  appear  before  a  righteous  God,  and  en- 
ter upon  unchangeable  joy  or  unchange- 
able torment !  Oh,  with  what  amazing 
thoughts  do  dying  men  apprehend  these 
things !  How  should  such  matters  be 
preached  and  discoursed  of!    Oh,  the  grav- 


552 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


ity,  the  seriousness,  the  incessant  diligence 
which  these  things  require  !  I  know  not 
what  others  think  of  them,  but  for  my  part 
I  am  ashamed  of  my  stupidity,  and  wonder 
at  myself  that  I  deal  not  with  my  own  and 
others'  souls,  as  one  that  looks  for  the  great 
day  of  the  Lord — and  that  I  can  have  room 
for  almost  any  other  thoughts  or  words — 
and  that  such  astonishing  matters  do  not 
wholly  absorb  my  mind.  I  marvel  how  I 
can  preach  of  them  slightly  and  coldly — 
and  how  I  can  let  men  alone  in  their  sins — 
and  that  I  do  not  go  to  them,  and  beseech 
them,  for  the  Lord's  sake,  to  repent,  how- 
ever they  take  it,  and  whatever  pains  or 
trouble  it  should  cost  me.  I  seldom  come 
out  of  the  pulpit  but  my  conscience  smiteth 
me  that  I  have  been  no  more  serious  and 
fervent  in  such  a  case.  It  accuseth  me 
not  so  much  for  want  of  ornaments  or  ele- 
gancy, nor  for  letting  fall  an  unhandsome 
M'ord  ;  but  it  asketh  me,  "  How  couldst 
thou  speak  of  life  and  death  with  such  a 
heart  ?  How  couldst  thou  preach  of  heaven 
and  hell  in  such  a  careless,  sleepy  man- 
ner ?  Dost  thou  believe  what  thou  sayest  ? 
Art  thou  in  earnest  or  in  jest  ?  How  canst 
thou  tell  people  that  sin  is  such  a  thing, 
and  that  so  much  misery  is  upon  them  and 
before  them,  and  be  no  more  affected  with 
it  ?  Shouldst  thou  not  weep  over  such  a 
people,  and  should  not  thy  tears  interrupt 
thy  words  ?  Shouldst  thou  not  cry  aloud, 
and  show  them  their  transgressions,  and  en- 
treat and  beseech  them  as  for  life  and 
death  ?"  Truly,  this  is  the  peal  that  con- 
science doth  ring  in  my  ears,  and  yet  my 
drowsy  soul  will  not  be  awakened.  Oh, 
what  a  thing  is  a  senseless,  hardened  heart! 
O  Lord,  save  us  from  the  plague  of  infi- 
delity and  hard-heartedness  ourselves,  or 
else  how  shall  we  be  fit  instruments  of 
saving  others  from  it  ?  Oh,  do  that  on  our 
own  souls  which  thou  wouldst  use  us  to  do 
on  the  souls  of  others!  I  am  even  con- 
founded to  think  what  a  difference  there  is 
between  my  sick-bed  apprehensions,  and 
my  pulpit  apprehensions,  of  the  life  to 
•come;  that  ever  that  can  seem  so  light  a 
matter  to  me  now,  which  seemed  so  great 
and  astonishing  a  matter  then,  and  I  know 
will  do  so  again  when  death  looks  me  in 
the  face,  when  yet  I  daily  khow  and  think 
of  that  approaching  hour;  and  yet  those 
forethoughts  will  not  recover  such  working 
apprehensions.  Oh,  brethren,  surely  if  you 
had  all  conversed  with  neighbor  death  as 


oft  as  I  have  done,  and  as  often  received 
the  sentence  in  yourselves,  you  would 
have  an  unquiet  conscience,  if  not  a  re- 
formed life,  as  to  your  ministerial  diligence 
and  fidelity  ;  and  you  Avould  have  some- 
thing within  you  that  would  frequently  ask 
you  such  questions  as  these  :  "  Is  this  all 
thy  compassion  for  lost  sinners  ?  Wilt  thou 
do  no  more  to  seek  and  to  save  them  ?  Is 
there  not  such,  and  such,  and  such  a  one — 
Oh  !  how  many  round  about  thee,  that  are 
yet  the  visible  sons  of  death  ?  What  hast 
thou  said  to  them,  or  done  for  their  conver- 
sion  ?  Shall  they  die,  and  be  in  hell,  be- 
fore thou  wilt  speak  to  them  one  serious 
word  to  prevent  it?  Shall  they  there  curse 
thee  forever  that  didst  no  more  in  time  to 
save  them  ?"  Such  cries  of  conscience 
are  daily  ringing  in  mine  ears,  though,  the 
Lord  knows,  I  have  too  little  obeyed  them. 
The  God  of  mercy  pardon  me,  and  awaken 
me,  with  the  rest  of  his  servants  that  have 
been  thus  sinfully  negligent.  I  confess  to 
my  shame,  that  I  seldom  hear  the  bell  toll 
for  one  that  is  dead,  but  conscience  asketh 
me,  "  What  hast  thou  done  for  the  saving 
of  that  soul  before  it  left  the  body  ?  There 
is  one  more  gone  to  judgment ;  what  didst 
thou  to  prepare  him  for  judgment  ?"  and 
yet  I  have  been  slothful  and  backward  to 
help  them  that  survive.  How  can  you 
choose,  when  you  are  laying  a  corpse  in 
the  grave,  but  think  with  yourselves,  "  Here 
lieth  the  body,  but  where  is  the  soul  ?  and 
what  have  I  done  for  it  before  it  departed  ? 
It  was  part  of  my  charge,  M'hat  account 
can  I  give  of  it  ?"  Oh,  brethren,  is  it  a 
small  matter  to  you  to  answer  such  questions 
as  these  ?  It  may  seem  so  now,  but  the 
hour  is  coming  when  it  will  not  seem  .so. 
If  our  hearts  condemn  us,  God  is  greater 
than  our  hearts,  and  will  condemn  us  much 
more,  even  with  another  kind  of  condemna- 
tion than  conscience  doth.  The  voice  of 
conscience  is  a  still  voice,  and  the  sentence 
of  conscience  is  a  gentle  sentence,  in  com- 
parison of  the  voice  and  the  sentence  of 
God.  Alas  !  conscience  seeth  but  a  very 
little  of  our  sin  and  misery,  in  comparison 
of  what  God  seeth.  What  mountains  would 
these  things  appear  to  your  souls,  which 
now  seem  molehills  ?  What  beams  would 
these  be  in  your  eyes,  that  now  seem  motes, 
if  you  did  but  see  them  with  a  clearer 
light  ?  (I  dare  not  say,  as  God  seeth  them.) 
We  can  easily  make  shift  to  plead  the 
cause  with  conscience,  and  either  bribe  it, 


FAITHFUL  DISCHARGE  OF  THE  WORK  OF  THE  MINISTRY. 


553 


or  bear  its  sentence ;  bnt  God  is  not  so 
easily  dealt  with,  nor  his  sentence  so  easily 
borne.  "  Wherefore  we  receiving,"  and 
preaching,  "  a  kingdom  that  cannot  be 
moved,  let  us  have  grace  whereby  we  may 
serve  God  acceptably,  with  reverence  and 
irodly  fear  ;  for  our  God  is  a  consuming 
fire."  But  because  you  shall  not  say  that 
I  affright  you  with  bugbears,  and  tell  you 
of  dangers  and  terrors  when  there  are  none, 
[  will  here  show  you  the  certainty  and 
sureness  of  that  condemnation  that  is  like 
to  befall  negligent  pastors,  particularly 
how  many  will  be  ready  to  rise  up  against 
us  and  condemn  us,  if  we  shall  hereafter 
be  wilful  neglecters  of  this  great  work. 

1.  Our  parents,  that  destined  us  to  the 
ministry,  will  condemn  us,  and  say,  "Lord, 
we  devoted  them  to  thy  service,  and  they 
made  light  of  it,  and  served  themselves." 

2.  Our  masters  that  taught  us,  our  tutors 
that  instructed  us,  the  schools  and  universi- 
ties where  we  lived,  and  all  the  years  that 
we  spent  in  study,  will  rise  up  in  judgment 
against  us,  and  condemn  us ;  for  why  was 
all  this,  but  for  the  work  of  God  ? 

3.  Our  learning  and  knowledge,  and 
ministerial  gifts  will  condemn  us  ;  for  to 
what  end  were  we  made  partakers  of  these, 
but  for  the  work  of  God  ? 

4.  Our  voluntary  undertaking  the  charge 
of  souls  will  condemn  us ;  for  all  men 
should  be  faithful  to  the  trust  which  they 
have  undertaken, 

5.  All  the  care  of  God  for  his  church, 
and  all  that  Christ  hath  done  and  suffered 
for  it,  will  rise  up  in  judgment  against  us, 
if  we  be  negligent  and  unfaithful,  and  con- 
demn us,  because  by  our  neglect  we  de- 
stroyed them  for  whom  Christ  died. 

6.  All  the  precepts  and  charges  of  Holy 
Scripture — all  the  promises  of  assistance 
and  reward — all  the  threatenings  of  punish- 
ment, will  rise  up  against  us  and  condemn 
us ;  for  God  did  not  speak  all  this  in  vain. 

7.  All  the  examples  of  the  prophets  and 
apostles,  and  other  preachers  recorded  in 
scripture,  and  all  the  examples  of  the  faith- 
ful and  diligent  servants  of  Christ  in  these 
later  times,  and  in  the  places  around  us, 
will  rise  up  in  judgment  and  condemn  us ; 
for  all  these  were  for  our  imitation,  and  to 
provoke  us  to  a  holy  emulation  in  fidelity 
and  ministerial  diligence. 

8.  The  Holy  Bible  that  lies  open  before 
us,  and  all  the  books  in  our  studies,  that 
tell  us  of  our  duty  directly  or  indirectly, 

70 


will  condemn  the  lazy  and  unprofitable 
servant ;  for  we  have  not  all  these  helps 
and  furniture  in  vain. 

9.  All  the  sermons  that  we  preach,  to 
persuade  our  people  to  work  out  our  salva- 
tion with  fear  and  trembling — to  lay  vio- 
lent hands  upon  the  crown  of  life,  and  take 
the  kingdom  by  force — to  strive  to  enter  in 
at  the  strait  gate,  and  so  to  run  as  to  obtain, 
will  rise  up  against  the  unfaithful  and  con- 
demn them  ;  for  if  it  so  nearly  concern 
them  to  labor  for  their  salvation,  doth  it  not 
concern  us  who  have  the  charge  of  them  to 
be  also  violent,  laborious,  and  unwearied 
in  striving  to  help  on  their  salvation  ?  Is  it 
worth  their  labor  and  patience,  and  is  it  not 
also  worth  ours  ? 

10.  All  the  sermons  that  we  preach  to 
them,  to  set  forth  the  evil  of  sin,  the  danger 
of  a  natural  state,  the  need  of  a  Saviour, 
the  joys  of  heaven,  and  the  torments  of  hell, 
yea,  and  the  truth  of  the  Christian  religion, 
will  rise  up  in  judgment  against  the  un- 
faithful and  condemn  them.  And  a  sad 
review  it  will  be  to  themselves,  when  they 
shall  be  forced  to  think,  "  Did  I  tell  them 
of  such  great  dangers  and  hopes  in  public, 
and  would  I  do  no  more  in  private  to  help 
them  ?  What !  tell  them  daily  of  damna- 
tion, and  yet  let  them  run  into  it  so  easily ! 
Tell  them  of  such  a  glory,  and  scarcely 
speak  a  word  to  them  personally  to  help 
them  to  it !  Were  these  such  great  matters 
with  me  at  church,  and  so  small  matters 
when  1  came  home !"  Ah !  this  will  be 
dreadful  self-condemnation  ! 

11.  All  the  sermons  that  we  have 
preached  to  persuade  other  men  to  such 
duties — as  neighbors  to  exhort  one  another 
daily,  and  parents  and  masters  to  teach 
their  children  and  servants  the  way  to  hea- 
ven— will  rise  up  in  judgment  against  the 
unfaithful  and  condemn  them  ;  for  will  you 
persuade  others  to  that  which  you  will  not 
do  as  far  as  you  can  yourselves?  When 
you  threaten  them  for  neglecting  their  duty, 
how  much  more  do  you  threaten  your  own 
souls  ? 

12.  All  the  maintenance  which  we  take 
for  our  service,  if  we  be  unfaithful,  will 
condemn  us  ;  for  who  is  it  that  will  pay  a 
servant  to  take  his  pleasure,  or  sit  idle,  or 
work  for  himself?  If  we  have  the  fleece, 
surely  it  is  that  we  may  look  after  the 
flock  ;  and,  by  taking  the  wages,  we  oblige 
ourselves  to  the  work. 

13.  All  the  witness  that  we  have  borne 


554 


CHARACTERISTICS  OF  AN  EFFICIENT  MINISTRY. 


against  the  scandalous,  negligent  ministers 
of  this  age,  and  all  the  endeavors  that  we 
have  used  for  their  removal,  will  condemn 
the  unfaithful  ;  for  God  is  no  respecter  of 
persons.  If  we  succeed  them  in  their  sins, 
we  have  spoken  all  that  against  ourselves  ; 
and,  as  we  condemned  them,  God  and 
others  will  condemn  us  if  we  imitate  them  ; 
and,  though  we  should  not  be  so  bad  as 
they,  it  will  prove  sad  if  we  are  even  like 
them. 

14.  All  the  judgments  that  God  hath  in 
this  age  executed  on  negligent  ministers, 
before  our  eyes,  will  condemn  us  if  we  be 
unfaithful.  Hath  he  made  the  idle  shep- 
herds and  sensual  drones  to  stink  in  the 
nostrils  of  the  people  ?  and  will  he  honor 
us  if  we  be  idle  and  sensual  ?  Hath  he  se- 
questrated them,  and  cast  them  out  of  their 
habitations,  and  out  of  their  pulpits,  and 
laid  them  by  as  dead  while  they  are  yet 
alive,  and  made  them  a  hissing  and  a  by- 
word in  the  land  ?  and  yet  dare  we  imitate 
them  ?  Are  not  theij'  sufferings  our  warn- 
ings ?  and  did  not  all  this  befall  them  as 
an  example  to  us  ?  If  any  thing  in  the 
world  would  awaken  ministers  to  selfde- 
nial  and  diligence,  methinks  we  had  seen 
enough  to  do  it.  Would  you  have  imitated 
the  old  world,  if  you  had  seen  the  flood  that 
drowned  it  ?  Would  you  have  indulged  in 
the  sins  of  Sodom — idleness,  pride,  fulness 
of  bread — if  you  had  stood  by,  and  seen  the 
flames  which  consumed  it  ascending  up  to 
heaven?  Who  would  have  been  a  Judas, 
that  had  seen  him  hanged  and  burst  asun- 
der ?  And  who  would  have  been  a  lying, 
sacrilegious  hypocrite,  that  had  seen  Ana- 
nias and  Sapphira  die  ?  And  who  would 
not  have  been  afraid  to  contradict  the  gos- 
pel, that  had  seen  Elymas  smitten  with 
blindness?  And  shall  we  prove  idle,  self- 
seeking  ministers,  when  we  have  seen  God 
scourging  such  out  of  his  temple,  and  sweep- 
ing them  away  as  dirt  into  the  channels? 
God  forbid  !  for  then  how  great  and  how 
manifold  will  our  condemnation  be  ! 

Lastly,  all  the  days  of  fasting  and  pray- 
er, which  have  of  late  years  been  kept  in 
England  for  a  reformation,  will  rise  up  in 
judgment  against  the  unreformed,  who  will 
not  be  persuaded  to  the  painful  part  of  the 
work.  This,  I  confess,  is  so  heavy  an  ag- 
gravation of  our  sin,  that  it  makes  me  ready 
to  tremble  to  think  of  it.  Was  there  ever 
a  nation  on  the  face  of  the  earth  which  so 
long  and  so  solemnly  followed  God  with 


fasting  and  prayer  as  we  have  done  ?  Be- 
fore the  parliament  began,  how  frequent 
and  fervent  were  we  in  secret  ?  After  that, 
for  many  years  together,  we  had  a  monthly 
fast  commanded  by  the  parliament,  besides 
frequent  private  and  public  fasts  on  other 
occasions.  And  what  was  all  this  for  ? 
Whatever  was  for  some  time  the  means  we 
looked  at,  yet  still  the  end  of  all  our  pray, 
ers  was  church-reformation,  and  therein 
especially  these  two  things — a  faithful  min- 
istry,  and  the  exercise  of  discipline  in  the 
church.  And  did  it  once  enter,  then,  into 
the  hearts  of  the  people,  or  even  into  our 
own  hearts  to  imagine,  that  when  we  had 
all  we  would  have,  and  the  matter  was  put 
into  our  own  hands  to  be  as  painful  as  we 
could,  and  to  exercise  what  discipline  we 
would,  that  then  we  would  do  nothing  but 
publicly  preach?  that  we  would  not  be  at 
the  pains  of  catechizing  and  instructing  our 
people  personally,  nor  exercise  any  con- 
siderable part  of  discipline  at  all  ?  It  as- 
tonishes me  to  think  of  it !  What  a  depth 
of  deceit  is  the  heart  of  man  !  What !  are 
good  men's  hearts  so  deceitful  ?  Are  all 
men's  hearts  so  deceitful  ?  I  confess,  I  then 
told  many  soldiers,  and  other  sensual  men, 
that  though  they  had  fought  for  a  reforma- 
tion, I  was  confident  they  would  abhor  it, 
and  be  enemies  to  it,  when  they  saw  and 
felt  it — thinking  that  the  yoke  of  discipline 
would  have  pinched  their  necks,  and  that 
when  they  were  catechized  and  personally 
dealt  with,  and  reproved  for  their  sin  in 
private  and  public,  and  brought  to  public 
confession  and  repentance,  or  avoided  as 
impenitent,  they  would  scorn  and  spurn  at 
all  this,  and  take  the  yoke  of  Christ  for  ty- 
ranny ;  but  little  did  I  think  that  the  min- 
isters would  let  all  fall,  and  put  almost 
none  of  this  upon  them,  but  let  them  alone 
for  fear  of  displeasing  them,  and  let  all  run 
on  as  it  did  before. 

Oh,  the  earnest  prayers  which  I  have 
heard  for  a  painful  ministry,  and  for  dis- 
cipline !  It  was  as  if  they  had  even  wrest- 
led for  salvation  itself.  Yea,  they  com- 
monly called  discipline,  "  The  kingdom  of 
Christ,  or  the  exercise  of  bis  kingly  office  in 
his  church  ;"  and  so  preached  and  prayed 
for  it,  as  if  the  setting  up  of  discipline  had 
been  the  setting  up  of  the  kingdom  of  Christ. 
And  did  I  then  think  that  they  would  refuse 
to  set  it  up  when  they  might  ?  What !  is  the 
kingdom  of  Christ  now  reckoned  among 
things  indiflferent  ? 


ON  REVIVALS  OF  RELIGION. 


55S 


If  the  God  of  heaven,  who  knew  our 
hearts,  had,  in  the  midst  of  our  prayers 
and  cries,  on  one  of  our  public  monthly 
fasts,  returned  us  this  answer  with  his 
dreadful  voice  in  the  audience  of  the  as- 
sembly :  "  You  deceitful-hearted  sinners  ! 
What  hypocrisy  is  this,  to  weary  me  with 
your  cries  for  that  which  you  will  not  have 
if  I  would  give  it  you,  and  thus  to  lift  up 
your  voices  for  that  which  your  souls  ab- 
hor !  What  is  reformation,  but  the  instruct- 
ing and  importunate  persuading  of  sinners 
to  entertain  my  Christ  and  grace,  as  offered 
to  them,  and  the  governing  of  my  church 
according  to  my  word  ?  Yet  these,  which 
are  your  work,  you  will  not  be  persuaded 
to  when  you  come  to  find  it  troublesome 
and  ungrateful.  When  I  have  delivered 
you,  it  is  not  me  but  yourselves  that  you 
will  serve ;  and  I  must  be  as  earnest  to 
persuade  you  to  reform  the  church  in  doing 
your  own  duty,  as  you  are  earnest  with  me 
to  grant  you  liberty  for  reformation ;  and 


when  all  is  done,  you  will  leave  it  undone, 
and  will  be  long  before  you  will  be  per- 
suaded to  my  work."  If  the  Lord,  or  any 
messenger  of  his,  had  given  us  such  an 
answer,  would  it  not  have  amazed  us? 
Would  it  not  have  seemed  incredible  to  us, 
that  our  hearts  should  be  such  as  now  they 
prove  ?  and  would  we  not  have  said,  as 
Hazael,  "  Is  thy  servant  a  dog,  that  he 
should  do  this  thing  ?"  or  as  Peter,  "  Though 
all  men  forsake  thee,  yet  will  not  I."  Well, 
brethren,  sad  experience  has  showed  us 
our  frailty.  We  have  refused  the  trouble- 
some and  costly  part  of  the  reformation  that 
we  prayed  for;  but  Christ  yet  turneth 
back,  and  looketh  with  a  merciful  eye 
upon  us.  Oh !  that  we  had  yet  the  hearts 
immediately  to  go  out  and  weep  bitterly, 
and  to  do  no  more  as  we  have  done,  lest  a 
worse  thing  come  upon  us,  and  now  to 
follow  Christ,  whom  we  have  so  far  for- 
saken, through  labor  and  suffering,  even 
though  it  were  to  death ! 


ESSAYS 


ON- 


REVIVALS,   PASTORAL    DUTIES,    ETC. 


I.— ON  REVIVALS  OF  RELIGION. 

BY  THE  REV.  J.  A.  JAMES,  OF  BIRMINGHAM. 

1.  What  is  the  real  state  of  religion  in 
these  kingdoms  ?  and  is  the  condition  of  our 
churches  such  as  to  justify  and  demand  any 
special  efforts  to  obtain  a  revival  ?  In  re- 
plying to  this  question,  I  would  by  no  means 
assert  or  insinuate,  that  vital  godliness  is  at 
a  lower  ebb  at  the  present  time  than  at  any 
former  period  since  the  Reformation.  With- 
out doubt,  the  most  lukewarm  age  of  our 
Protestant  history  was  that  which  termina- 
ted when  Wesley  and  Whitfield  commenced 
their  glorious  labors.      An   impulse    was 


then  given,  the  force  of  which  is  not  yet 
spent,  and  in  all  probability  never  will  be, 
till  the  millennium.  Religion  has  been 
gradually  reviving  ever  since.  The  vast 
and  delightful  increase  of  truly  pious  cler- 
gymen in  the  established  church  ;  the  as- 
tonishing expansion  of  the  Wesleyan  body  ; 
the  progressive  advance  of  the  different  de- 
nominations of  evangelical  Dissenters;  the 
spirit  of  holy  and  benevolent  activity,  as 
manifested  by  the  formation  of  so  many  re- 
ligious institutions  for  the  spread  of  the 
gospel  in  the  world,  are  certainly  cheering 
and  unequivocal  symptoms  of  a  quickening 
influence ;  but  this  may  be  admitted  with- 


556 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


out  disproving  the  necessity  of  a  still  great- 
er awakening.     Revival  is  a  comparative 
term.     That  may  be  a  high  state  of  vitality, 
as  compared  with  a  previous  state  of  abso- 
lute death,  which,  however,  is  the  languor 
of  disease  itself,  when  contrasted  with  what 
is  enjoyed  by  another  body  in  possession  of 
a  high  degree  of  health.     Comparing  the 
state  of  religion  in  this  country  with  what 
it  was,   it  is  flourishing  ;    compared  with 
what  it  should  be,  considering  our  means 
and   privileges,  or  with   what  it  is  on  the 
other  side  of  the  Atlantic,  it  is  low  indeed. 
Mr.  Collon  thus  defines  a  revival  : — "  It  is 
the   multiplied   power  of   religion    over   a 
community  of  minds,  when   the  Spirit  of 
God  awakens  Christians  to  special  faith  and 
effort,  and    brings  sinners  to  repentance." 
In  other  words,  it  means  an   unusual  and 
visible  display  of  divine  grace  in  convert- 
ing the  impenitent,  and  raising  the  piety  of 
believers  to  a  higher  elevation ;  an  extra- 
ordinary work  of  God,  in  making  the  wick- 
ed righteous,  and  the  righteous  more  righte- 
ous.      Examine    now    the    state    of    our 
churches,  with  reference  to  each  of  these 
two    parts  of  a    revival.     You    are    well 
acquainted  with  the  religious  condition  of 
your  different  societies ;  of  the   labors  of 
your  own  pastors  you  are  the  constant  wit- 
nesses, and   cannot  be   ignorant  of  the   re- 
sults.    And  now  let  me  ask  you,  what  are 
those  results?     Are  you  the  delighted  spec- 
tators of  congregations   bowed  under   the 
power  of  the  truth  ?     Do  you  perceive  a 
deep  and  general  impression  produced  by 
the  preaching  of  the  word  ?  Do  you  know 
of  great    numbers    pricked    to  the    heart, 
and  crying  out,  in  the  agony  of  a  wound- 
ed spirit,    "  Men  and  brethren,  what  shall 
we  do  ?"     Do  you  see  ten,  twenty,  fifty, 
coming  forward  at  one  time,  and  from  time 
to  time,  to  join  the  fellowship  of  the  faith- 
ful ?     Perhaps  you  feel  surprise  at  such  a 
question  ;    but  why  should    you  ?      Such 
things  are  of  common  occurrence  in  Ame- 
rica, and  have  occurred  in  this  land.     Are 
aot  many  of  you  painfully  conscious  of  a 
state  of  religion   so   low,   that   sometimes 
months,  and  even  years  pass  by,  without 
a  single  addition  being  made  to  the  church  ? 
Do  you  not  know  that  it  is  a  very  common 
case  for  the  pastor  and  the  people  to  lament 
together,  under  what  seems  to  them  to  be 
an  almost  total  suspension  of  converting 
grace  ?     The  accession  of  two  or  three  to 
the  number  of  communicants  is  regarded 


as  a  kind  of  wonder,  compelling  many  a 
grateful  and  astonished  witness  to  exclaim, 
"  What  has  God  wrought !"  I  may  be  in 
error,  but  it  is  my  opinion,  that,  compared 
with  the  prodigiousamount  of  instrumentali- 
ty employed  in  this  age,  the  quantity  of 
spiritual  effect  was  never  so  small.  Means 
must  now  be  counted  on  no  lower  a  scale 
than  that  of  millions ;  the  gospel  sermons 
preached,  the  Bibles  circulated,  the  tracts 
distributed,  the  lessons  taught,  must  all  be 
reckoned  by  millions.  Does  the  work  of 
conversion  then,  I  ask,  keep  pace  with 
such  means  employed  to  effect  it  ?  Upon  a 
moderate  computation,  fifteen  or  twenty 
thousand  men,  of  truly  pious  minds  and 
evangelical  sentiments,  are  every  Sabbath- 
day  publishing  the  glad  tidings  of  salvation 
in  the  United  Kingdom,  seconded  by  my- 
riads of  devoted  Sunday-school  teachers, 
and  thousands  of  holy  men  and  women,  who 
visit  the  cottages  of  the  poor  with  religious 
tracts,  and  for  the  purpose  of  religious 
conversation  —  now  then,  I  ask  again,  do 
you  see  a  result  proportioned  to  the  means  ? 
Was  not  the  preaching  of  the  gospel  far 
more  effective  when  it  was  more  rare  ? 
Witness  the  power  which  attended  the  ser- 
mons of  Beveridge,  and  Romaine,  and 
Grimshaw,  within  the  pale  of  the  establish- 
ment, and  those  of  Wesley  and  Whitfield 
without  it.  What  numbers  were  then  con- 
verted, even  hundreds  under  a  single  ser- 
mon !  What  multitudes  flocked  to  the 
Saviour,  at  only  a  single  invitation  from 
the  messenger  of  mercy  !  But  where  is 
any  thing  which  even  remotely  approach- 
es to  such  a  state  of  things  now  ?  At- 
tendance upon  evangelical  preaching,  I 
am  aware,  is  become  fashionable,  but 
with  what  spiritual  effect  ?  Out  of  the 
number  who  admire  the  preacher,  and 
approve  the  sermon,  how  few  believe  un- 
to salvation,  or  even  correctly  understand 
the  doctrine  !  They  hear  the  joyful  sound, 
but  do  they  know  it  ?  They  are  at  ease 
in  Zion,  when  they  should  fear,  lest  a 
promise  being  made  to  them  of  entering 
into  rest,  they  should  perish  through  un- 
belief. 

Take  the  other  view  of  a  revival — I 
mean  an  increase  of  piety  in  the  souls  of 
believers — and  ask,  if  you  need  no  improve- 
ment here  ?  I  am  aware  of  the  spirit  of 
zeal  which  is  in  active  operation  ;  but  to 
consider  this  alone  as  a  proof  of  a  high 
state  of  reliiiious  feelina  would  be  extrenie- 


ON  REVIVALS  OF  RELIGION. 


557 


ly  fallacious;  for,  not  to  say  how  small  a 
portion  of  what  is  done  is  accomplished  by 
the  professing  people  of  God,  I  may  in- 
quire how  much  of  what  they  do  is  done 
from  such  motives  as  will  stand  the  test 
of  the  scrutinizing  eye  of  Omniscience  ? 
There  is  a  fascination  in  the  working  of 
our  public  institutions,  which  throws  its 
spell  over  innumerable  minds,  that  have 
never  yielded  to  the  power  of  that  very 
truth  they  are  anxious  to  diffuse.  There 
is  in  others  a  regard  to  reputation,  and  a 
submission  to  the  compulsion  of  example, 
which  will  not  allow  them  to  stand  back 
from  the  great  moral  enterprise.  To  as- 
certain the  state  of  our  religion,  then,  we 
must  apply  other  tests  than  the  attend- 
ance at  public  meetings,  the  amount  of 
money-contributions  to  the  institutions  of 
the  day,  or  the  measure  of  personal  ser- 
vices rendered  to  the  cause  of  religious 
benevolence.  These  may  be,  and  doubt- 
less are,  in  many  cases,  the  mere  gratifica- 
tion of  taste  ;  a  commutation  with  the  con- 
science, in  lieu  of  still  severer  and  more 
self-denying  services ;  or  a  cloud  of  in- 
cense to  our  own  vanity.  I  would  ask, 
what  there  is  among  you  of  the  life  of 
faith  ;  of  the  spiritual  and  heavenly  mind  ; 
of  the  victory  over  the  world,  and  deadness 
to  it ;  of  devotional  habits  ;  of  Bible  medi- 
tation ;  of  the  practice  of  self-denial  ;  of 
Christian  charity  ;  of  the  martyr's  spirit, 
which  never,  even  in  minor  matters,  allows 
Christian  principle  to  bend  to  expediency  ; 
of  the  meekness  and  gentleness  of  Christ  ; 
of  the  stamp  of  immortality,  the  anticipa- 
tions of  eternity,  and  the  patient  waiting 
for  the  coming  of  our  Saviour  ;  all  of  which 
are  enjoined  in  the  word  of  God,  are  implied 
in  our  profession  of  Christianity,  and  have 
been  exemplified  in  men  of  like  passions 
with  ourselves  ?  Do  we  not  see  almost 
everywhere,  instead  of  these  things,  a  su- 
perficial, and  secular,  and  temporizing  kind 
of  piety;  a  religion  without  any  depth  of 
feeling,  or  any  power  of  principle,  or  any 
distinctness  of  character  ;  a  cold,  spirit- 
less orthodoxy,  united  with  a  heartless  mo- 
rality ;  a  mere  exemption  from  gross  vice 
and  fashionable  amusements  ;  an  observ- 
ance of  forms  and  decencies,  but  a  lament- 
able destitution  of  love,  of  Christian  temper, 
and  tenderness  of  conscience  ?  Do  I  de- 
fame what  is  called  the  religious  world,  in 
thus  representing  its  present  condition  ?  En- 
ter the  social  parties  of  professing  Chris- 


tians ;  listen  to  their  conversation,  witness 
their  entertainments,  observe  their  spirit; 
how  frivolous,  how  worldly,  how  different 
from  what  might  be  expected  from  redeem- 
ed sinners,  from  the  heirs  of  immortality, 
from  the  expectants  of  everlasting  glory  ! 
Follow  them  home  to  their  domestic  circle, 
and  behold  their  pervading  temper,  how 
irascible,  how  worldly,  how  destitute  of 
spirituality  ;  witness  the  cold  and  lifeless 
formality,  the  late,  hurried,  irregular,  and 
undevout  seasons  of  their  family  devotions, 
together  with  the  shameful  neglect  of  the 
religious  instruction  of  their  children  and 
servants !  Witness  the  shortness  and  in- 
constancy of  their  limes  for  private  prayer, 
and  think  how  little  communion  with  God, 
how  little  study  of  the  scriptures,  how  little 
self-improvement  can  be  oarried  on  during 
such  fragments  of  time,  snatched  from  the 
greedy  and  all-devouring  passion  of  earth- 
ly-mindedness !  The  spirit  of  f)rayer  is 
expiring  amidst  the  ashes  of  its  own  dead 
forms,  and  the  Bible  reduced,  in  many 
houses  of  professing  Christians,  to  the  de- 
gradation of  a  mere  article  of  chamber-fur- 
niture, placed  there  for  show,  but  not  for 
use.  Who  will  deny  that  this  is  but  too  cor- 
rect a  representation  of  modern  piety?  or, 
admitting  it,  deny  the  need  in  which  our 
churches  stand  of  a  revival  ? 

II.  I  shall  now  remind  you  of  the  concern 
ich'ich  you  as  Christians  have,  or  ought  to 
have,  in  the  subject  of  revivals,  mid  the  ohli- 
gations  that  lie  upon  you  to  do  all  in  your 
power  to  promote  them.  That  the  greatest 
weight  of  responsibility  lies  upon  the  minis- 
ters of  religion,  I  am  willing  to  allow  ;  but 
I  contend  that  it  is  not  exclusively  ours. 
Even  an  apostle,  when  writing  to  a  body 
of  disciples,  said,  "Ye  also  helping  to- 
gether, by  prayer  for  us."  As  to  that  part 
of  a  revival  which  relates  to  the  quickening 
of  lukewarm  professors,  there  cannot  exist 
for  a  moment  any  doubt  upon  the  necessity 
of  your  exerting  yourselves  to  produce  this 
happy  change.  If  the  church  is  to  be 
revived,  it  must  be  done  by  interesting 
the  church  itself.  It  is  the  recruiting  of 
your  own  piety,  brethren,  that  I  am  now 
speaking  of,  and  is  this  no  concern  of  yours  ? 
You  arc  the  very  persons  who  are  to  receive 
the  inestimable  blessings  of  the  Holy  Spirit, 
and  which  you,  therefore,  must  be  indi- 
vidually engaged  to  seek.  Put  not  the 
subject  away  from  yourselves,  but  take  it 
home  to  your  own  bosom,  for  it  belongs  to 


658 


ON  REVIVALS,  PASTORAL  DUTIES,  &,c. 


you.  Indifference  on  tliis  topic  is  indiffer- 
ence to  your  own  spiritual  and  eternal  wel- 
fare. If  the  whole  body  is  to  be  renovated, 
it  nnust  be  accomplished  by  a  movement  in 
each  particular  part.  Then,  as  to  that 
view  of  the  subject  which  relates  to  the 
conversion  of  sinners,  by  what  show  of  ar- 
gument can  you  attempt  to  prove  that  this 
is  no  concern  of  yours  ?  In  what  book  or 
chapter  of  the  word  of  God,  can  you  find  a 
sentiment  that  discharges  you  from  all  in- 
terest in  this  matter  ?  Even  if  you  were 
excluded  from  all  direct  instrumentality  in 
seeking  this  object ;  if  it  were  not  per- 
mitted you  to  attain  to  the  high  honor  of 
"  converting  a  sinner  from  the  error  of  his 
ways,  saving  a  soul  from  death,  and  hiding 
a  multitude  of  sins,"  still  you  are  not  re- 
leased from  obligation  to  pray  for  their  suc- 
cess to  whom  this  solemn  business  is  in- 
trusted. The  conversion  of  sinners  ought 
to  be,  and  is,  the  matter  of  deepest  interest 
to  the  unfallen  inhabitants  of  the  most  dis- 
tant world  that  God  has  created  ;  they  look, 
from  their  remote  abodes,  with  the  most 
intense  solicitude  to  our  planet,  as  the  scene 
of  redeeming  mercy  and  saving  grace.  Is 
the  salvation  of  sinners,  then,  nothing  to  you 
who  dwell  among  the  saved  race,  who  are 
some  of  them,  and  who  are  actually  invited 
to  assist  in  the  work  of  saving  them  ?  Oh  ! 
it  is  a  grave  and  serious  error,  a  practical 
heresy,  of  most  fatal  influence  to  the  souls 
of  men,  that  ministers  only  are  under  so- 
lemn obligations  to  seek  the  conversion  of 
souls,  and  to  labor  for  the  extension  of  the 
Redeemer's  kingdom  !  It  is  strangely  and 
most  criminally  forgotten,  that  the  church 
— not  merely  its  ministers — is  put  in  trust 
with  the  gospel  for  the  benefit  of  the  world. 
The  spirit  of  Christianity  is  essentially  a 
spirit  of  propagation  ;  and  every  thing  in 
the  constitution  of  the  church  implies  a 
principle  of  expansion.  A  church  is  in 
fact  a  Foreign  and  a  Home  Missionary  So- 
ciety in  itself,  and  every  member  of  a 
church  is,  in  one  sense,  a  missionary.  That 
man  who  does  not  seek  the  conversion  of 
others,  forgets  one  great  purpose  of  his 
own,  and  suggests  a  serious  doubt  whether 
indeed  he  be  converted  at  all.  You  re- 
leased from  all  obligation  to  seek  a  revival 
of  religion!  you  may  as  rationally  think 
of  your  being  released  from  an  obligation 
to  love  God,  honor  Christ,  and  love  your 
neighbor !  The  wish  to  be  thought  so,  the 
remotest  idea  of  it,  virtually  dissolves  your 


connection  with  the  church,  and  cuts  the 
tie  that  binds  you  as  a  professor  to  the 
body  of  Christ.  No ;  yOu  must  not,  you 
dare  not,  delegate  to  us  ministers,  the  duty 
and  the  honor  of  seeking  a  revival  of  reli- 
gion. On  the  contrary,  did  you  see  us 
anxious  to  discharge  you  from  all  concern 
in  the  great  work,  you  ought  to  resist  the 
effort  as  an  aggression  upon  your  privileges, 
an  usurpation  of  your  rights.  Come  then, 
beloved  brethren,  to  the  help  of  the  Lord 
against  the  mighty ;  co-operate  with  us  in 
this  transcendently  important  object  ;  con- 
nect yourselves  more  closely  with  the  king- 
dom of  Christ ;  and  give  your  hearts  and 
your  energies  more  entirely  to  the  revival 
and  extension  of  religion.  Roll  away  the 
reproach,  that  "  all  men  seek  their  own 
things,  not  the  things  that  are  Jesus 
Christ's."  What  are  the  politics  of  this 
world  to  you  ?  what  the  interests  of  litera- 
ture or  science  to  you?  what  the  course 
of  discovery  to  you  ?  what  the  state  of  com- 
merce to  you  ?  what  the  current  of  events, 
the  tide  of  history  to  you  ?  or  what  even 
those  fortunes  you  are  endeavoring  to  seek 
for  yourselves  or  your  children  to  you,  com- 
pared with  the  immortal  interests  involved 
in  a  genuine  revival  of  religion  ? 

III.  An  important  part  of  the  subject 
now  remains  to  be  considered — The  means 
to  be  employed  by  Christians  for  bringing 
about  a  Revival.  It  is  essentially  necessary, 
that  all  the  members  of  our  churches  should 
take  a  deep  and  individual,  as  well  as  col- 
lective interest  in  this  subject.  It  belongs 
to  you  all.  There  is  not  a  single  member, 
whether  rich  or  poor,  young  or  old,  male 
or  female,  that  should  feel  no  concern,  and 
take  no  step,  to  obtain  this  blessed  quicken- 
ing. Each  one  should  take  it  up  as  his 
own  business,  and  feel  and  act  as  if  it  de- 
pended upon  himself  whether  religion 
should  flourish  or  languish.  He  should 
scarcely  ask  to  whom,  next  to  himself,  this 
matter  belonged,  but  consider  himself  as 
that  one  individual  with  whom  it  rested, 
whether  the  church  were  to  diminish  or 
increase  ;  to  whom  all  its  interests  were 
intrusted  ;  and  who  should  therefore  cherish 
such  a  solicitude  as  he  would  scarcely  fail 
to  be  the  subject  of,  if  he  knew  that  all  the 
instrumentality  on  which  its  resuscitation 
and  the  conversion  of  a  world  centred  in 
himself.  No  one  is  to  wait  for  others,  but 
every  one  is  to  endeavor  to  influence  others. 
No  one  is  to  ask  where  will  the  movement 


ON  REVIVALS  OF  RELIGION. 


559 


begin,  but  every  one  is  to  originate  it  in 
himself,  if  he  finds  ii  not  already  originated 
by  others.  The  glory  of  God,  the  honor  of 
Christ,  the  salvation  of  souls,  are  every- 
body's business  ;  and  all  these  are  compre- 
hended in  a  revival  of  religion. 

You  must  ardently  long  for  it.  You  must 
not  only  feel  that  it  is  your  business,  but 
that  it  is  a  transcendently  important  and  in- 
finitely desirable  event  ;  an  event  which 
should  kindle  such  an  ardor  of  hope,  that 
the  soul,  by  the  velocity  and  intensity  of 
its  own  desires,  would  be  kindled  into  a 
flame  of  hallowed  and  rational  enthusiasm. 
The  revival  of  religion  is  a  phrase  that 
occupies  but  a  small  space  on  paper,  or  a 
short  time  in  utterance  ;  but  its  results  are 
infinite  and  eternal.  The  improvement  of 
your  own  personal  religion,  which  is,  in 
fact,  your  own  advance  in  an  education  for 
heaven  and  eternity — the  probable  salva- 
tion of  your  children — the  increase  of  your 
own  church  with  all  the  increase  of  God — 
the  benefit  of  your  cities,  towns,  and  vil- 
lages, by  large  accessions  to  the  number 
of  their  pious  inhabitants — the  strengthen- 
ing and  adorning  of  your  country,  by  the 
multiplication  of  those  who  are  its  orna- 
ments and  its  defence — the  more  liberal 
and  extended  support  of  all  those  noble  in- 
stitutions that  are  "  the  seeds  of  the  millen- 
nium"— the  raising  up  of  a  greater  number 
of  devoted  ministers  and  missionaries — the 
more  rapid  extension  of  the  Redeemer's 
kingdom  in  the  world — the  wider  diffusion 
of  piety  on  earth,  and  the  greater  accumu- 
lation of  joy  in  heaven,  are  the  results  of 
every  revival  in  religion.  Beautiful  is  the 
language  employed  in  a  report  already  of 
the  General  Assembly  of  the  Presbyterian 
Church  in  the  United  States: — "  Who  can 
estimate  the  precious  influence  of  these  re- 
novated churches  upon  the  population  of 
our  country — upon  present  and  future  gen- 
erations ?  What  energy  of  moral  power 
is  thus  imparted  to  the  cause  of  truth  ! 
How  many  fountains  of  salvation  are  thus 
opened,  to  gladden  the  dry  and  thirsty 
land!  The  fruits  of  this  astonishing  work 
of  grace  are  valuable  to  the  church  and 
to  the  world,  beyond  all  human  computa- 
tion. In  numerous  communities,  the  pre- 
dominating influence  is  now  consecrated  to 
the  cause  of  God.  How  many  mothers 
have  been  prepared,  by  grace,  to  train  up 
their  children  for  the  kingdom  of  heaven  ! 
and  what  a  noble  army  of  young  men  has 


renounced  the  honors  of  the  world,  and  de- 
voted themselves  to  the  cause  of  the  Re- 
deemer !  Never,  until  the  destinies  of  eter- 
nity are  unfolded,  can  be  known  the  full 
amount  of  blessings  bestowed  by  these  dis- 
pensations of  mercy."  Believers  in  Jesus 
Christ,  professors  of  the  faith  of  the  gospel, 
can  you  look  on  such  a  moral  picture,  and 
feel  no  risings  and  workings  of  strong  desire? 
What  mean,  and  insignificant,  and  unin- 
teresting ideas,  notwithstanding  their  power 
to  inflame  the  imaginations  of  the  children 
of  this  world,  are  the  revival  of  trade,  the 
revival  of  letters,  the  revival  of  science, 
compared  with  the  revival  of  religion  !  The 
warmest  heart  that  ever  glowed  under  the 
intensity  of  this  burning  thought  is  cold, 
and  the  most  fervid  imagination  that  ever 
brightened  into  rapture  under  the  illumina- 
tion of  this  radiant  vision  is  dull  and  dark, 
compared  with  what  they  might  be.  But 
oh,  it  is  melancholy  to  witness  the  indiffer- 
ence of  the  great  bulk  of  nominal  professors 
to  this  vast  and  momentous  subject !  Could 
we  behold  a  tenth  part  of  the  anxiety  about 
it  that  is  felt  and  expressed  in  reference  to 
a  revival  of  trade,  we  should  feel  that 
vitality  was  becoming  to  circulate  through 
the  spiritual  body,  and  that  symptoms  of 
returning  animation  were  beginning  to  ap- 
pear. But,  alas !  with  many  there  is 
scarcely  a  perceptible  pulsation  of  desire. 
They  have  hardly  life  enough  let't  to  be 
sensible  of  the  palsy  that  has  smitten  the 
frame.  "  What  languor  has  fallen  upon  the 
church  of  God  !  and  yet  here  the  impulse 
must  begin  which  is  to  subdue  the  world. 
We  need  a  succession  of  impulses  ;  we 
need  new  baptisms  of  fire  and  of  the  Holy 
Ghost.  Oh,  that  we  felt  our  responsibility 
to  the  world  !  Our  coldness  and  deadness 
end  not  with  ourselves.  We  propagate 
coldness  and  death  ;  we  putrify  the  moral 
atmosphere  of  the  world."  Let  us  shake 
off  our  apathy  ;  let  us  long  for  a  revival, 
and  covet,  with  intense  solicitude,  a  resusci- 
tation of  religion.  I  do  not  expect  to  see 
here  an  exact  counterpart  of  the  scenes  ex- 
hibited in  America  ;  I  do  not  approve  of  all 
the  means  that  are  there  employed  to  pro- 
duce them  ;  but  there  is  one  thing  that  all 
must  approve,  and  that  is,  the  ardent  desire 
that  prevails  there  for  this  gracious  reno- 
vation. The  church  is  beginning  there  to 
take  God  at  his  word,  and  to  enlarge  her 
expectations  and  desires  to  the  measure  of 
his  promises.     She  has  heard  the  voice  of 


560 


ON  REVIVALS,  PASTORAL  DUTIES,  &-c. 


Him  who  saith,  "  Behold,  I  stand  at  the  door, 
and  knock,"  and  has  responded,  "Open  ye 
the  doors,  that  the  King  of  glory  may  come 
in."  And  he  is  standing  and  knocking  at 
the  doors  of  our  churches  also,  with  all  his 
fulness  of  grace,  and  all  his  treasures  of 
wisdom,  willing  to  come  in  and  sup  with  us, 
if  we  will  hut  invite  him,  but  ready  to  de- 
part if  we  desire  riot  his  gracious  presence. 

We  mnst  exercise  faith  in  the  reality  and 
atlainableness  of  the  blessing.  Mr.  Col  ton 
has  told  us,  in  his  interesting  volume,  "that, 
if  we  would  have  a  revival,  we  must  have 
a  faith  in  the  specific  thing,  not  a  vague, 
general  notion  of  we  know  not  what.  Here 
is  the  starting  point ;  this  is  the  means  of 
all  other  means,  standing  in  the  relation 
of  parent  to  the  rest."  We  treat  the  sub- 
ject of  revivals  as  sinners  too  generally  do 
the  gospel,  as  something  to  be  believed  in 
some  way,  but  they  know  not  how,  and  by 
somebody  else,  but  not  by  themselves.  We 
have  no  intelligent,  appropriating  faith ; 
we  hear,  and  read  of  them,  but  as  a  matter 
not  relating  to  us  ;  but  why  not  ?  Is  there 
a  subject  on  which  God  has  been  more 
lavish  of  his  promises,  than  the  communi- 
cations of  his  grace  to  them  that  seek  his 
Holy  Spirit  ?  We  cannot  have  the  bless- 
ing, if  we  do  not  believe  both  its  reality 
and  its  attainableness.  Our  unbelief  will 
be  fatal  to  our  hopes ;  indeed,  we  cannot 
hope  at  all  if  we  do  not  believe.  This  in- 
fidelity on  the  subject,  or  even  a  skepticism, 
will  be  as  the  stone  upon  the  well's  mouth, 
which  must  be  rolled  away  before  the  fer- 
tilizing waters  can  be  drawn  forth.  Faith, 
if  we  had  it,  would  soon  bring  the  blessing, 
for  it  would  soon  put  us  upon  all  the  other 
means  to  obtain  it. 

We  must  fervently  pray  for  a  revival. 
General,  believing,  fervent,  persevering 
prayer,  would  as  certainly  bring  to  us  this 
gracious  visitation,  as  it  has  done  to  our 
brethren  on  the  other  side  of  the  Atlantic, 
and  as  it  has  done  in  every  age  and  every 
country  in  which  it  has  been  tried.  This 
is  not  now  a  new  experiment,  and  ought 
never  to  have  been  considered  as  such.  It 
is  not  a  thing  of  uncertainty,  whether  God 
will  bestow  his  Spirit  upon  an  individual 
that  asks  it  in  faith  and  prayer — and  what 
is  a  church  but  a  collection  of  individuals  ? 
That  which  is  true  and  certain  to  the  one, 
cannot  be  false  or  contingent  in  reference 
to  the  many  ;  but  the  prayer  that  is  effect- 
ual,   must     be    fervent    and     persevering. 


This  is  one  striking  characteristic  of  the 
American  churches :  they  believe  that  the 
blessing  may  be  obtained  by  supplication  ; 
and,    therefore,    they    set    apart    days    for 
humiliation  and  prayer,  and  continue  with 
one  accord  in  supplication  to  God.     It  has 
been  thought  by  some  that  there  is  rather 
too   much   of  man's  contrivance   in    their 
means  and  plans  ;   but  is  not  their  ultimate 
dependence    upon   God  ?     One  fact    alone 
will  teach  us  the  importance  they  attach  to 
prayer.     The  late  excellent  Mr.  Bruen,  in 
writing  to  a  friend,  after  giving  an  account 
of  a  revival  which  had  occurred  in  a  town 
he  visited,  makes  the  following  remarks: — 
"  The  most  interesting  proof  given  me  of 
the  novel   state  of  the  church  at  such  a 
time  is,  that  the  minister  told  me  the  people 
seemed  to  feel  that  they  had  but  to  pray  ; 
that  preaching  was  important,  but  inferior 
to  prayer ;  and   that,   if  it   had   been   an- 
nounced that  Dr.  Chalmers  was  to  preach 
in   the   church   on  a  week-day  afternoon, 
and  that  there  was  to  be  a  prayer-meeting 
in  the  court-house  at  the  same  time,  and 
that  it  M'as  equally  right  for  the  people  to 
go  to  either  place,  they  would  have  gone 
to  the  place  of  prayer  in  preference.     God 
is  ready  to  work  anywhere,  when  his  peo- 
ple are  ready  for  the  reception  of  his  Holy 
Spirit;  and,  if  truly  prepared,  we  need  but 
to  ask  to  receive.     True  prayer  is  always 
successful."     What  can  be  more  striking 
or  impressive  than  this  fact  ?     This  is  the 
very  spirit  of  prayer.     But  ah  !  how  little 
of  it  have  we  in  this  country !     How  low 
is  the  flame  of  devotion  sunk  upon  the  altar 
of  our  hearts  !     Faith  is  so  weak,  and  the 
spirit  of  supplication  so   feeble,   that   the 
church   has  ceased   to  be  able  to  wrestle 
with  God,  and  to  prevail.     The  necessity 
of  divine  influence  for  the  conversion  of  the 
soul,   has  been   of  late    not   unfrequently 
made  the  subject  of  resolution  and  speeches 
on  the  platform  at  public  meetings ;  much 
has  been  said,  and  eloquently  said,  to  re- 
commend the  theme  to  the  devout  attention 
of  the  Christian    church ;    but    there    the 
matter    has  ended.      The    breath    of  elo- 
quence has  not  fanned  the  languid  flame 
of  piety  ;  and,  indeed,  as  it  is  usually  em- 
ployed, it  has  but  little  adaptation  to  ac- 
complish this  end.     It  is  not  eloquence  we 
want,  but  faith,  and  the  supplicating  lieart. 
Eloquence    may   move    man,    but    prayer 
moves  the  arm   of  God ;   eloquence   may 
procure    money,    but    prayer    will    bring 


ON  REVIVALS  OF  RELIGION. 


561 


down  the  grace  that  money  cannot  pur- 
chase, and  without  which  tlie  greatest 
hoards  of  wealth  are  useless  ;  eloquence 
may  fill  the  place  with  the  inspirations  of 
human  genius,  but  prayer  will  fill  the 
church  with  the  presence  and  the  power 
of  the  great  Jehovah.  The  believing,  fer- 
vent breathings  of  one  soul,  uttering  its 
longings  after  revival  in  the  retirement  of 
the  closet,  do  more  for  the  attainment  of 
this  object  than  a  thousand  orations  deliv- 
ered in  public,  amidst  the  plaudits  of  ad- 
miring auditors.  Oh,  Christians,  let  your 
closets  testify,  let  your  conscience  testify, 
how  much  time  you  set  apart  to  importune 
the  God  of  all  grace  to  pour  out  his  Spirit 
upon  the  church  and  the  world !  The 
blessing  is  ready,  but  waits  to  be  fetched 
from  heaven  by  your  believing  prayers. 
When  the  minds  of  believers  shall  be  in- 
tent upon  the  object,  and  giving  utterance 
to  their  desires  in  vehement  entreaty,  they 
shall  exclaim,  "  Come,  Lord  Jesus,  come 
quickly  ;"  his  voice  shall  soon  be  heard  in 
gracious  response,  saying,  "  Behold,  I  come 
quickly,  and  my  reward  is  with  me." 

But  you  are  not  only  to  ask,  however 
fervently,  or  knock,  however  importunately, 
at  the  door  of  mercy  for  the  blessing ;  but 
you  are  to  seek  for  it  in  the  diligent  use  of 
other  means.  As  very  much  depends  upon 
ministerial  fidelity  and  devotedness,  you 
should  abound  in  prayer  for  your  pastors. 
If  apostles  felt  their  need  of  the  prayers  of 
the  brethren,  and,  in  the  language  of  affec- 
tionate entreaty,  said,  "  Pray  for  us,"  how 
can  it  be  expected  that  the  ordinary  minis- 
ters of  the  gospel  can  do  without  the  inter- 
cessions of  their  people  ?  Oh  !  what  force 
and  beauty  are  there  in  St.  Paul's  words 
to  the  Corinthians,  already  quoted  : — "  You 
also  helping  together  by  prayer  for  us." 
Apostles,  even  with  miraculous  endow- 
ments, felt  themselves  feeble  and  powerless 
without  the  supplications  of  their  own  con- 
verts;  and  the  humblest  ministers  of  the 
word  may  be  made  mighty,  and  gloriously 
successful,  by  such  aid.  The  church  has 
never  yet  tried  the  solemn  and  sublime 
experiment,  to  what  a  lofty  height  of  per- 
sonal devotedness  and  success  it  could 
!  raise  its  ministers,  by  the  power  of  general 
and  fervent  prayer.  Christians  are  almost 
ever  in  the  extremes  of  idolizing  or  despis- 
ing their  ministers;  of  overvaluing  great 
talents,  or  undervaluing  such  as,  though 
solid,  are  not  brilliant ;  and  thus  are  in 
71 


danger  of  not  praying  for  the  former,  as 
above  the  need,  nor  for  the  latter,  as  below 
the  reach  of  divine  power.  Should  you 
have  a  minister  whose  heart  is  not  yet  in- 
terested  in  the  subject  of  revivals,  what 
method  can  you  adopt  more  likely  to  en- 
gage his  attention,  than  to  commend  him  to 
God  by  earnest,  affectionate  supplication  ? 
Expostulation  with  him  may,  perhaps,  only 
offend  him ;  but  prayer  for  him  cannot 
produce  such  an  effect,  and  may  bring  the 
reviving  influence  from  God  upon  his  soul. 
It  is  of  no  less  consequence,  that  you 
should  do  every  thing  to  encourage  the 
hearts  of  your  ministers.  In  order  to  the 
bringing  about  of  a  revival,  there  must  be 
the  most  harmonious  feeling,  the  best  under- 
standing, and  the  most  cordial  good-will 
between  the  pastor  and  his  flock.  Where 
the  minister  does  not  live  in  the  affections 
of  his  people,  or  is  dispirited  by  a  want  of 
proper  attention  to  his  ministry,  or  of  due 
regard  to  his  comfort,  all  hope  of  a  reno- 
vated slate  of  things  in  the  church  is  utterly 
vain.  It  is  in  the  calm  of  peace,  and  not 
in  the  storm  of  contention — in  the  summer- 
season  of  affection,  and  not  in  the  wintry 
frost  of  indifference  or  ill-will,  that  a  revival 
can  be  expected.  It  requires  so  much  mutu- 
al  confidence,  deliberation,  and  co-operation, 
that  the  most  undisturbed  cordiality  is  essen- 
tial to  its  existence.  If  you  would  wish  your 
ministers  to  promote  this  great  work,  you 
must  take  care  to  keep  them  in  a  state  of 
mind  that  leaves  them  at  leisure  to  carry  it 
forward.  You  must  constantly  attend  their 
ministry,  and  not  dishearten  or  paralyze 
their  zeal,  by  the  sight  of  pews  vacated  by 
those  who  have  left  their  own  teacher  for 
some  pulpit  novelty  in  another  place.  Cu- 
riosity is  a  passion  which  should  have  little 
scope  for  operation  in  religion,  whether  it 
relate  to  doctrines  or  to  preachers.  Has 
the  stranger  studied  for  you,  prayed  for 
you,  as  your  own  minister  does  continu- 
ally ?  And  let  your  attendance  be  as  se- 
rious as  it  is  constant.  Take  earnest  heed 
to  the  things  you  hear,  lest  at  any  time 
you  let  them  slip.  A  revival  of  religion^i 
always,  or  at  least  usually,  begins  by  a. 
renewed  solemnity  in  tiie  congregation^. 
People  listen  to  sermons  as  voices  from' 
eternity,  speaking  to  them  of  eternity... 
There  are  no  sleepers,  no  idle  gazers,  ib' 
such  assemblies  ;  all  turn  to  the  pulpit,  as 
to  a  door  opening  into  the  unseen  world,  . 
through    which   are    partially    visible   th© 


{»62 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


realities  of  heaven  and  hell — objects  too 
awfully  momentous  to  allow  a  spirit  of 
trifling.  You  must,  if  you  would  have  a 
revival,  change  your  whole  design  and 
manner  in  hearing  the  word.  Instead  of 
that  careless  and  thoughtless  rush  into  the 
sanctuary,  you  must  go  from  praying  to 
hearing,  and  return  from  hearing  to  pray- 
ing. It  is  shocking  to  think  how  some 
professors  of  religion  treat  both  the  preacher 
and  his  sermon.  They  go  to  the  house  of 
God  as  others  go  to  a  play,  for  entertain- 
ment, not  for  improvement  ;  and  return, 
not  to  apply  the  discourse,  but  to  criticize 
it.  In  the  hearing  of  servants,  children, 
or  guests,  they  assail  it  with  the  shafts  of 
ridicule,  or  the  bolts  of  anger  ;  and  thus 
messages  from  the  eternal  God  to  immortal 
aouls,  on  the  high  themes  of  salvation  and 
damnation,  are  treated  with  the  same  jocu- 
larily  and  merriment  as  are  bestowed  on 
the  veriest  trifles  that  float  on  the  breeze  of 
popular  gossip.  All  this  arises  from,  or  is 
eonnected  with,  the  idolatrous  regard  which 
is  paid  in  the  present  age  to  eloquence. 
The  public  meetings,  which  are  so  com- 
mon, and  which  have  been  thought  so 
necessary  for  the  support  of  our  religious 
institutions — whatever  benefit  they  may 
have  conferred  upon  preachers,  by  culti- 
vating a  more  free  and  popular  mode  of 
address — have  corrupted  in  some  measure 
the  taste  of  the  people,  by  producing  a 
-desire  after  oratorical,  declamatory,  and 
elaborate  harangues,  instead  of  the  more 
sober,  solemn,  and  instructive  method  of 
^expounding  and  applying  the  truths  of 
irevelation  ;  while  both  preachers  and  hear- 
-ers  seem  to  be  too  much  occupied  by  matters 
of  taste  and  imagination,  to  the  neglect  of 
the  more  awful  functions  of  the  conscience, 
it  is  man  that  too  many  go  to  hear  speak, 
and  not  God  ;  it  is  eloquence  that  they 
want,  and  not  the  gospel  ;  and  to  be  enter- 
tained, but  not  to  be  sanctified,  the  object 
they  seek.  True  it  is,  that  it  must  be 
«ound  doctrine  that  they  hear,  and  orthodox 
preachers  that  they  follow  ;  but  it  is  not 
for  the  truth's  sake  that  dwelleth  in  them, 
but  for  the  musical  voice,  the  fine  imagin- 
ation, the  master-mind,  or  the  captivating 
-Style  with  which  the  truth  is  announced. 
This  must  be  altered  ;  and  if  we  would 
have  a  revival,  we  must  come  back  to  the 
simplicity  that  is  in  Christ  Jesus. 

It  is  not  irrelevant  to  the  subject  to  state 
;the  necessity  of  maintaining  a  proper  dis- 


cipline in  our  churches.  The  church  is 
the  temple  of  God,  a  habitation  for  the 
Spirit ;  and  if  it  be  defiled  by  the  addition 
or  retention  of  unholy  members,  the  Divine 
Inhabitant  will  retire,  and  leave  it  to  the 
finger  of  desolation  to  write  upon  its  for- 
saken walls,  "  The  glory  is  departed."  It 
might  have  been  as  rationally  expected, 
that  the  symbol  of  the  divine  presence 
would  have  continued  to  rest  upon  the 
mercy-seat,  had  all  the  impurities  concomi- 
tant upon  the  sacrificial  rites  been  profanely 
swept  into  the  Holy  of  Holies,  as  it  is  to 
believe  that  a  revival  of  religion  will  take 
place  in  those  churches  where  there  is  a 
gross  neglect  of  the  scriptural  qualifications 
of  the  members. 

If  you  would  enjoy  a  revival  of  religion, 
you  must  take  care  not  to  be  too  much 
engrossed  by  secular  politics.  True  it  is, 
you  did  not  cease  to  be  citizens  when  you 
became  Christians  ;  nor  did  you,  when  you 
joined  yourself  to  the  church,  take  the  veil, 
like  a  nun  when  she  enters  the  convent, 
and  sever  every  tie  that  binds  you  to  earth, 
and  to  earthly  affairs.  The  church  is  in 
the  world,  though  not  of  it,  and  is  to  be  to 
you  a  sacred  retreat — a  place  of  refresh- 
ment and  repose,  where  you  may  recruit 
your  strength,  not  only  to  struggle  for  the 
crown  of  glory,  but  with  the  rough  cares 
of  time,  and  from  whence  you  must  come 
forth  with  invigorated  piety,  to  guide  and  to 
influence  the  current  of  human  affairs. 
But  still  it  must  not  be  concealed,  brethren, 
that  these  are  times  in  which  the  danger 
lies,  not  in  the  extreme  of  being  too  little, 
but  of  being  too  much  involved  in  political 
pursuits.  The  government  of  the  earth 
must  not  be  abandoned  by  the  saints  ;  but, 
oh  !  let  the  saints  maintain  the  character 
and  rights  of  their  earthly  citizenship,  re- 
membering that  they  belong  to  another  and 
a  holy  community,  and  having  their  con- 
versation in  heaven.  You  must  be  some- 
times in  the  dangerous  region  of  party 
politics  ;  but  remember  it  is  to  piety  an  in- 
fected place,  a  region  of  malaria,  in  which 
you  must  guard  as  much  as  possible  your 
spiritual  health,  and  from  which  you  must 
escape  as  speedily  as  you  can. 

There  is  another  circumstance  intimately 
connected  with  the  hopes  of  a  revival  of 
religion — I  mean  a  spirit  of  Christian 
charity  towards  your  fellow  Christians  of 
other  denominations.  Evil  omens  have 
shown   themselves   of  late  of  a   growing 


ON  REVIVALS  OF  RELIGION. 


563 


spirit  of  alienation  between  the  evangelical 
part  of  the  church  of  England  and  the 
orthodox  Dissenters.  What  may  be  the 
cause  1  will  not  venture  to  inquire,  but 
merely  state  the  fact,  that  instead  of  ap- 
proximating nearer  and  nearer  to  each 
other,  as  by  the  identity  of  their  "  like 
precious  faith,"  and  common  salvation,  it 
might  be  expected  they  would  do,  they  are 
continually  receding  to  a  greater  distance. 
Alas  !  alas  !  that  in  the  attractions  of  the 
cross — the  common  centre  of  their  religious 
opinions  and  their  holy  sensibilities — there 
should  be  less  power  to  unite  and  harmo- 
nize, than  there  is  in  their  varying  forms 
of  ecclesiastical  polity  to  produce  repulsion 
and  dissonance.  Roots  of  bitterness  have 
sprung  up  of  late  with  portentous  rapidity, 
which,  instead  of  being  eradicated  by  the 
hand  of  a  cautious  zeal,  have  been  fostered 
by  prejudice,  till  they  have  grown  to  such 
a  height  as  to  chill  with  their  shadow,  and 
to  poison  with  their  influence,  the  fairest 
flower  in  the  garden  of  the  Lord — the  spirit 
of  Christian  charity.  We  can  expect  no 
revival  while  these  things  last,  except  it  be 
a  revival  of  bigotry  and  intolerance.  "  The 
irascible  passions,"  says  Mr.  Hall,  "  sur- 
round the  soul  with  a  turbulent  atmosphere, 
than  which  nothing  is  more  opposed  to  that 
calm  and  holy  light  in  which  the  Spirit 
loves  to  dwell."  Oh  !  let  us  lay  aside  our 
mutual  suspicion  ;  let  us  repress  our  eager- 
ness to  seize  and  magnify  differences  ;  let 
us  not  encourage  our  literary  organs  and 
periodical  journals  to  carry  on  a  warfare 
of  crimination  and  misrepresentation  ;  let 
us  not  refer  with  exultation  and  triumph  to 
acknowledged  evils  and  abuses,  and  thus 
rejoice  in  iniquity.  A  truce,  an  everlasting 
truce,  to  such  things  as  these,  which  trouble 
the  waters,  but  by  the  foot  of  a  demon 
rather  than  the  gentle  hand  of  an  angel, 
and  not  for  healing,  but  disease.  One  of 
the  best  means,  one  of  the  first  signs  of  a 
revival,  is  a  growing  spirit  of  brotherly  love 
among  the  different  denominations  of  real 
Christians  ;  and  to  obtain  this,  we  must 
"  pray  everywhere,  lifting  up  holy  hands, 
without  wrath  or  doubting." 

It  may  be,  that  in  some  cases  a  church 
has  fallen  into  an  unusually  low  state  of 
depression  and  declension  ;  its  minister, 
discouraged  and  hopeless,  knows  not  wheth- 
er to  remove  or  remain  ;  its  members,  few, 
and  lukewarm,  and  heartless,  are  looking 
round,  not  for  means  of  a  revival,  but  for  a 


way  of  escape ;  all  is  death  and  desola- 
tion ;  and  the  assemblies  of  the  Sabbath 
are  rather  like  the  mournful  gatherings  of 
a  few  surviving  friends  round  the  sepul- 
chre of  one  departed,  than  the  joyous  meet- 
ings of  glad  hearts  at  a  feast.  Sucii  a  state 
of  things  calls  for  immediate  and  solemn 
consideration.  No  ordinary  means  or  mea- 
sures will  do  here  ;  the  case  is  all  but  des- 
perate. Meetings  of  the  pastor  with  his 
deacons  to  inquire  into  the  cause  should 
immediately  take  place  ;  days  of  humilia- 
tion, confession,  and  prayer,  should  be  forth- 
with appointed  ;  and  in  addition  to  all  this, 
it  might  be  well  to  call  in  the  aid  of  one  or 
two  discreet  neighboring  ministers,  to  assist 
the  solemnities,  and  endeavor  to  give  them 
impression  and  effect,  by  addresses  to  the 
church,  and  to  the  different  classes  of  the 
congregation.  Prompt,  prudent,  energetic 
measures  should  be  adopted  ;  it  is  no  time 
to  utter  the  mere  language  of  complaint ; 
the  lethargy  is  increasing,  and  death  is  at 
hand. 

The  revival  of  religion  in  a  Christian 
church  is,  as  I  have  already  stated,  a  com- 
mon concern  ;  there  is  something  for  every 
one  to  feel,  and  something  for  every  one  to 
do ;  all  can  help,  and  each  should  help  as 
much  as  he  can.  Deacons  and  elders,  a 
fearful  degree  of  responsibility  lies  upon 
you  !  You  may  never  yet  have  considered 
how  much  the  spiritual  prosperity  of  the 
church  depends  upon  you.  Next  to  the 
pastor,  you  rouse  it  to  activity  or  lull  it  to 
indolence  ;  you  chill  or  cherish  its  ardor  ; 
you  quicken  or  crush  its  energies.  Many 
a  worldly-minded,  timid,  or  lukewarm  dea- 
con or  elder  has  done  more  to  prevent  a  re- 
vival than  his  pastor,  however  intent  upon 
the  work,  could  do  to  promote  it.  Such 
men  paralyze  the  zeal  of  their  minister ; 
they  are  dead  weights  upon  his  energies, 
and  obstacles  in  the  way  of  his  usefulness. 
Their  cold  skepticism  about  the  work,  their 
heartless  indifference,  their  groundless  sus- 
picions, their  puerile  fears  of  novelty  and 
fanaticism,  perplex  and  hinder  the  pastor, 
and  frighten  or  petrify  the  people.  Dread- 
ful employment  of  official  influence  !  Trem- 
ble at  incurring  such  responsibility.  If 
you  have  not  courage  or  ardor  enough  for 
your  station,  resign  it,  and  retire  from  the 
front  rank  to  the  rear.  But  what  a  bless- 
ing is  a  spiritual,  warm-hearted,  prudent, 
devoted  deacon  ;  one  who  uses  the  office 
well,  and  is  alive  to  every  good  word  and 


564 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


work !  If,  unhappily,  the  pastor  should  be 
indifferent  to  the  subject  of  revival,  let  such 
men  bring  it  before  him  in  an  affectionate 
and  respectful  manner.  Great  caution,  I 
admit,  is  necessary  in  the  management  of 
an  attempt  so  delicate  and  so  difficult. 
They  must  be  careful  not  to  disgust  by  any 
thing  like  dictation,  nor  to  weary  by  inju- 
dicious importunity  ;  but  still  it  is  their 
solemn  duty  to  bring  the  subject  under  pas- 
toral review.  On  the  other  hand,  it  may 
be  sometimes  necessary  for  them  to  restrain 
or  modify  the  effusions  of  a  distempered 
zeal,  which  are  poured  forth  by  a  rash  and 
inexperienced  minister,  whose  ardor  burns 
with  a  wild  and  dangerous  fury.  But  apa- 
thy, neglect,  and  opposition  on  the  part  of 
church  officers,  betray  a  state  of  mind  un- 
befitting their  station,  and  manifest  indiffer- 
ence to  religion,  contempt  for  the  pastor, 
disregard  to  the  church,  a  strange  and 
guilty  unconcern  about  the  salvation  of  im- 
mortal souls,  and  a  fearful  oblivion  of  their 
accountability  to  Christ. 

The  pious  and  spiritual  members  of  the 
church,  of  both  sexes,  may  be  of  great  ser- 
vice, by  continually  looking  round  them, 
to  notice  any  who  appear  to  be  under  seri- 
ous impression,  to  encourage  them  with 
kind  sympathy,  and  to  be  to  them  as  con- 
ductors to  the  pastor.  Many  a  blossom  of 
hopeful  piety  might  be  thus  preserved 
which  would  be  otherwise  lost  ;  and,  by 
the  blessing  of  God  upon  ministerial  solici- 
tude and  vigilance,  might  be  ripened  into 
the  fruits  of  righteousness,  which  are  by 
Jesus  Christ  unto  the  glory  of  God.  A 
preacher's  eye  cannot  be  on  all  his  hearers, 
especially  if  his  congregation  is  large  ; 
and,  therefore,  the  eyes  of  the  more  pious 
of  his  flock  should  be  employed  for  him,  to 
observe  the  anxious  look,  the  suffused  eye, 
which  indicate  the  anxious  inquirer,  and 
which  seem  to  say,  "  What  shall  I  do  to  be 
saved  ?"  How  eminently  useful  might  all 
be  in  this  way,  and  yet  how  few  attempt 
it !  Many  would  sit  in  selfish  enjoyment,  or 
in  cold  formality,  in  their  pews  for  months, 
never  speaking  a  word  of  kindness,  or 
directing  a  look  of  sympathy  to  the  heart- 
stricken,  weeping,  agonizing  soul  in  the 
very  next  seat.  Revivals  can  never  be  ex- 
pected while  such  apathy  remains  ;  no, 
never  till  all  the  piety  of  the  church  is 
called  forth  in  the  way  of  deep  interest,  and 
energetic  activity. 

Pious  and   matronly  females  may  and 


should  render  valuable  aid  to  the  cause  of 
revivals,  by  looking  after  the  younger  of 
their  own  sex.  This  is  a  ground  of  useful- 
ness which  is  yet  almost  totally  unoccu- 
pied. Female  agency  was  far  more  ex- 
tensively employed  in  the  primitive  church- 
es than  it  is  in  modern  times.  Honorable 
mention  is  made  in  the  New  Testament  of 
"  Phebe,  a  servant  of  the  church  of  Cen- 
chrea,  a  succorer  of  many;"  of  Priscilla, 
"  who  taught  the  eloquent  Apollos  the  way 
of  the  Lord  more  perfectly;  who  received 
the  thanks  not  only  of  the  apostles,  but  of 
all  the  churches  of  the  Gentiles  ;"  of 
"  those  women  which  labored  with  Paul  in 
the  gospel  ;"  of  Junia,  who  was  of  note 
among  the  apostles  ;  of  "  Tryphena  and 
Tryphosa,  who  labored  in  the  Lord  ;"  and 
of  others,  too  numerous  to  mention.  The 
order  of  female  deaconesses,  which  proba- 
bly once  existed,  has  vanished  from  the 
temple  of  the  Lord,  and  their  ministrations 
have  long  since  ceased.  This  is  not  the 
place  to  discuss  the  question,  how  far  it 
might  be  necessary  to  revive  this  order; 
but  still  how  much  beneficial  influence 
might  pious  and  experienced  females  exert, 
even  though  they  were  not  formally  in- 
vested with  the  authority  of  office  !  Could 
they  not  counsel  the  younger  women,  in- 
struct them,  encourage  them,  pray  with 
them,  and  lead  them  on  in  the  ways  of 
godliness  ? 

How  much   good   also  may  be  done  by 
the  more  experienced  and  instructed  breth- 
ren of  the  church,  in  the  way  of  Sabbath 
evening  schools,  into  which  may  be  gath- 
ered the  senior  children  of  the  Sabbath-day 
schools,  and  others,  who  have  recently  left     j 
these   humble  seminaries,   and,   in    conse-     1 
quence  of  their  age  and  circumstances,  are 
in  more  danger,  and  in  more  need  of  gui-      ; 
dance  than  ever  !     Two  or  three  such  per- 
sons in  a  church,  yea  one,  might  render 
help  to  the  work  of  revival  beyond  calcu- 
lation. 

Nor  ought  I  to  omit  the  efficient  help 
which  might  be  given  by  the  active  ser- 
vices of  well-qualified  persons  in  visiting 
the  houses  of  the  poor,  according  to  the 
plan  of  Christian  Instruction  Societies.  The 
great  mass  of  the  poor  are  living  in  the 
utter  neglect  of  religion.  If  they  hear  the 
gospel,  it  must  be  first  preached  to  them  at 
their  own  houses.  The  precious  treasure 
must  be  carried  to  them,  for  they  are  too 
ignorant  and  too  indolent  to  go  forth  to  seek 


THE  THEORY  OF  RELIGIOUS  REVIVALS. 


565 


it.  Christians  !  there  are  tliousands  of  im- 
mortal creatures  perishing  in  sin  at  your 
very  doors  !  Souls  are  continually  going 
down  to  the  pit,  from  the  houses  that  are 
on  the  right  liand  and  the  left  of  your  own  ! 
What  deep  commiseration  has  been  felt, 
and  properly  felt,  for  the  population  of  those 
towns  in  which  the  ravages  of  the  pesti- 
lence have  been  unusually  extensive  ;  but, 
oh  !  think  of  the  more  awful  ravages  of  the 
plague  of  sin,  which  is  sweeping  crowds  of 
immortal  souls  from  your  own  neighbor- 
hood into  everlasting  misery!  Men,  wo- 
men, and  their  families,  are  continually 
dropping  into  eternal  burnings,  almost  be- 
fore your  eyes!  and  will  you  not  go  to 
their  houses,  and  entreat  them  to  think  of 
their  souls'  welfare  ?  If  you  have  not 
much  courage  to  speak,  you  can  take  a 
religious  tract,  and  beg  them  to  read  it ; 
and  by  a  weekly  exchange  of  it,  you  may 
continually  supply  them  with  a  course  of 
religious  instruction,  by  which  they  may 
be  made  wise  unto  salvation. 

Beloved  brethren,  let  me,  in  conclusion, 
entreat  you  to  consider  the  subject  with  all 
that  deliberate  attention,  and  deep  serious- 
ness, whicli  its  momentous,  its  infinite,  its 
eternal  importance  demands.  Every  sign 
of  the  times,  every  thing  in  the  state  of  the 
church,  and  every  thing  in  the  condition  of 
the  world,  calls  upon  professing  Christians 
to  rouse  from  their  slumber,  and  to  look 
around  them.  Even  the  wise  virgins  are 
asleep,  and  that,  too,  amidst  voices  speak- 
ing to  them  from  every  quarter,  and  say- 
ing, "  Knowing  the  time,  that  now  it  is  high 
time  to  awake  out  of  sleep  ;  for  now  is  our 
salvation  nearer  than  when  we  believed. 
The  night  is  far  spent,  the  day  is  at  hand  ; 
let  us  therefore  cast  off  the  works  of  dark- 
ness, and  let  us  put  on  the  armor  of  light." 
Let  these  heart-stirring  words  enter  into 
your  souls,  and  call  you  forth  to  spiritual 
activity.  Oh,  that  I  had  at  command, 
"  thoughts  that  glow,  and  words  that  burn  !" 
I  would  turn  them  in  a  stream  of  impas- 
sioned eloquence  upon  your  spirits,  and  en- 
deavor to  bear  you  away  from  that  guilty 
selfishness  which  has  engrossed  the  people 
of  God,  and  impel  you  to  a  combined,  and 
vigorous,  and  anxious  effort  for  the  revival 
of  lukewarm  professors,  and  the  conversion 
of  impenitent  sinners!  The  subject  has 
not  yet  laid  hold  of  your  imagination,  your 
heart,  and  your  conscience  ;  it  has  come 
near  to  you,  but  has  not  come  into  you  ;  it 


has  been  often  the  topic  of  conversation, 
but  never  of  deep  musing.  Do  consider 
the  present  aspect  of  the  world.  Old  in- 
stitutions are  changing  or  falling  around 
us ;  society  is  in  a  state  of  fluctuation  and 
transformation ;  the  dread  of  inoovation 
has  risen  into  almost  a  passion  for  it ;  the 
authority  of  venerated  names  and  ancient 
systems  has  perished  ;  and  a  grand  strug- 
gle for  the  mastery  is  coming  on  between 
the  spirit  of  infidelity  and  the  word  of  God. 
Already  the  foe  is  in  the  field  ;  his  forces 
are  marshalled  ;  and,  confident  in  the  as- 
surance of  victory,  he  is  preparing  for  the 
attack.  Shall  the  church  of  God  be  supine 
and  indolent?  shall  she  alone  be  inert? 
shall  there  be  revival  and  energy  every- 
where else  but  there  ?  Oh,  no  !  she  must 
arise  and  gird  herself  for  the  conflict,  and 
take  to  herself  the  whole  armor  of  God  j 
she  must  occupy  a  position  which  shall 
enable  her  to  take  advantage  of  existing 
circumstances,  and  to  bend  to  the  promo- 
tion of  her  interests,  the  changes  and  events 
which  are  continually  transpiring  on  the 
great  theatre  of  the  world  ;  she  must  be 
more  united,  more  spiritual,  more  fervent 
in  prayer,  more  zealous  in  action  ;  and  then 
will  she  appear  "bright  as  the  sun,  fair  as 
the  moon,  and  terrible  as  an  army  with 
banners." 


II.— THE  THEORY  OF  RELIGIOUS 
REVIVALS. 

BY  THE  REV.  A.    BARNES,   OF  PHILADELPHIA,  U.  S. 

The  following  things  will  express  what 
is  meant  by  a  revival  of  religion  ;  or  the 
following  truths  are  essential  elements  in 
the  theory  of  such  a  revival  : 

I.  There  may  be  a  radical  and  pertnanent 
change  in  a  man's  mind  on  the  siihject  of  re- 
Ugi.071.  This  change  it  is  customary  to  ex- 
press by  the  word  regeneration,  or  the  new 
birth.  It  supposes  that,  before  this,  man  is 
entirely  alienated  from  God,  and  that  he 
first  begins  to  love  him  when  he  experiences 
this  change.  The  previous  state  is  one  of 
sin  ;  the  subsequent  is  a  state  of  holiness: 
the  former  is  death,  the  latter  is  life.  The 
former  is  the  agitation  of  a  troubled  sea, 
which  cannot  rest ;  the  latter  calmness, 
peace,  joy.  This  change  is  the  most  tho- 
rough through  which  the  human  mind  ever 
passes.  It  effects  a  complete  revolution  in 
the  man,  and  his  opposite  states  are  char- 


566 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


acterized  by  words  that  express  no  other 
states  in  the  human  mind.  This  change 
is  instantaneous.  The  exact  amount  may 
not  be  known  ;  and  the  previous  serious- 
ness and  anxiety  may  be  of  longer  or  short- 
er continuance  ;  but  there  is  a  moment  when 
the  heart  is  changed,  and  when  the  man 
that  was  characteristically  a  sinner  becomes 
characteristically  a  Christian.  This  change 
is  always  attended  with  feeling.  The  man 
is  awakened  to  a  sense  of  his  danger  ;  feels 
with  more  or  less  intensity,  that  he  is  a  sin- 
ner ;  resolves  to  abandon  his  sins  and  seek 
for  pardon  ;  is  agitated  with  conflicts  of 
greater  or  less  intensity  on  giving  up  his 
sins  ;  finds  greater  or  feebler  obstacles  in 
his  way ;  and  at  last  resolves  to  cast  him- 
self on  the  mercy  of  God  in  the  Redeemer, 
and  to  become  a  Christian.  The  result  is,  in 
all  cases,  permanent  peace  and  joy.  It  is 
the  peace  of  the  soul  when  pardon  is  pro- 
nounced on  the  guilty,  and  when  the  hope 
of  immortal  glory  first  dawns  on  a  benight- 
ed mind.  It  may  be  beautifully  illustrated 
by  the  loveliness  of  the  landscape  when 
the  sun  at  evening  breaks  out  after  a  tem- 
pest ;  or  by  the  calmness  of  the  ocean  as 
it  subsides  after  the  storm.  In  the  fact  that 
such  a  change  may  occur,  all  Christians 
agree  ;  in  such  a  change  is  laid  the  whole 
theory  of  a  revival  of  religion.  Let  many 
sinners  simultaneously  turn  to  God.  Let 
conversions  to  Christ,  instead  of  being  few 
and  far  between,  become  numerous,  rapid- 
ly occurring,  and  decided  in  their  charac- 
ter, and  you  have  all  that  is  usually  meant 
when  we  speak  of  revivals,  so  far  as  con- 
versions are  concerned.  Still  these  are  all 
individual  conversions,  accomplished  in 
each  case  by  the  Holy  Spirit,  and  in  exact 
accordance  with  the  design  of  the  gospel, 
and  evincing  its  glory.  Each  one  is  con- 
verted in  the  same  way,  by  the  same  truth, 
by  the  same  great  agent,  the  Holy  Spirit, 
as  though  he  were  alone,  and  not  another 
mind  had  been  awakened  or  converted.  It 
is  the  conversion  of  a  number  of  individu- 
als from  sin  to  holiness,  and  from  Satan 
unto  God.  Look  on  the  heavens  in  a  clear 
night,  and  you  will  have  an  illustration  of 
what  we  mean.  The  stars  that  are  set  in 
that  broad  zone  of  light  which  stretches 
over  the  firmament — the  milky  way — are 
single  stars,  each  subject  to  its  own  laws, 
moving  in  its  own  sphere,  glorious,  proba- 
bly, in  its  own  array  of  satellites ;  but 
their  rays  meet  and  mingle — not  less  beau- 


tifully because  the  light  of  millions  is  blend- 
ed together.  Alone,  they  all  show  God's 
power  and  wisdom ;  blended  they  evince 
the  same  power  and  wisdom  when  he  groups 
beauties  and  wonders  into  one.  So  in  con- 
version from  sin  to  God.  Take  the  case  of 
a  single  true  conversion  to  God,  and  ex- 
tend it  to  a  community — to  many  individ- 
uals passing  through  that  change,  and  you 
have  all  the  theory  of  a  revival  of  religion. 
It  is  bringing  together  many  conversions ; 
arresting  simultaneously  many  minds ; 
perhaps  condensing  into  a  single  place,  and 
into  a  few  weeks,  the  ordinary  work  of 
many  distant  places  and  many  years.  The 
essential  fact  is,  that  a  sinner  may  be  con- 
verted by  the  agency  of  the  Spirit  of  God 
from  his  sins.  The  same  power  which 
changes  him,  may  change  others  also.  Let 
substantially  the  same  views,  and  feelings, 
and  changes  which  exist  in  the  case  of  the 
individual,  exist  in  the  case  of  others  ;  let 
a  deep  seriousness  pervade  a  community, 
and  a  spirit  of  prayer  be  diffused  there  ; 
let  the  ordinary  haunts  of  pleasure  and 
vice  be  forsaken  for  the  places  of  devotion, 
and  you  have  the  theory,  so  far  as  I  know, 
of  a  revival  of  religion. 

2.  The  second  fact  ?s,  that  there  may  he 
times  in  the  life  of  a  Christian  of  unusual 
'peace  and  joy.  To  whatever  it  may  be 
owing,  it  will  be  assumed  as  a  fact  ;  for 
the  truth  of  which  I  now  depend  on  an  ap- 
peal to  the  Christian's  own  feelings — that 
there  are  times  in  his  life  of  far  more  than 
usual  elevation  in  piety  ;  times,  when  his 
"  peace  is  like  a  river,"  and  his  love  to  God 
and  man  •'  like  the  waves  of  the  sea." 
There  are  times  when  he  feels  an  irresisti- 
ble longing  for  communion  with  God  ;  when 
the  breath  of  praise  is  sweet ;  when  every 
thing  seems  to  be  full  of  God  ;  when  all 
his  feelings  prompt  him  to  devotion  ;  and 
when  he  becomes  so  impressed  with  the 
great  truths  of  Christianity,  and  filled  with 
the  hope  of  heaven,  that  he  desires  to  live 
only  for  God  and  for  the  skies.  Earthly 
objects  lose  their  lustre  in  his  view;  their 
brightest,  gayest  colors  fade  away  ;  and  an 
insatiable  panting  of  soul  leads  him  away 
from  these  to  hold  communion  with  the  Re- 
deemer.  A  light,  pure,  tranquil,  constant, 
is  shed  on  all  the  truths  of  religion,  and 
the  desire  of  the  salvation  of  children,  part- 
ners, parents,  friends,  of  the  church  and  of 
the  world,  enchains  all  the  affections.  Then 
to  pray  is  easy,  and  to  converse  with  Chris- 


THE  THEORY  OF  RELIGIOUS  REVIVALS. 


567 


uans  and  with  sinners  is  easy,  and  the 
prospect  of  boundless  wealth  and  of  the 
brightest  honors  would  be  gladly  exchanged 
for  the  privilege  of  converting  and  saving 
a  single  soul. 

When  this  occurs  in  a  church,  and  these 
feelings  pervade  any  considerable  portion 
of  the  people  of  God,  there  is  a  revival  of 
religion  so  far  as  the  church  is  concerned. 
Let  Christians,  as  a  body,  live  manifestly 
under  the  influence  of  their  religion  ;  let 
a  feeling  of  devotion  pervade  a  whole 
church,  such  as  you  have  felt  in  the  favor- 
ed times  of  your  piety,  and  there  would  be 
a  revival  of  religion — a  work  of  grace  that 
would  soon  extend  to  other  minds,  and 
catch,  like  spreading  fires,  on  the  altars  of 
other  hearts.  Let  a  Christian  community 
feel  on  the  great  subjects  of  religion,  what 
individual  Christians  sometimes  feel,  and 
should  always  feel,  and,  so  far  as  the  church 
is  concerned,  there  would  be  all  the  phe- 
nomena that  exist  in  a  revival  of  religion. 
A  revival  in  the  church  is  a  revival  in  in- 
dividual hearts,  and  nothing  more.  It  is 
when  each  individual  Christian  becomes 
more  sensible  of  his  obligations,  more  pray- 
erful, more  holy,  and  more  anxious  for  the 
salvation  of  men.  Let  every  professing 
Christian  awake  to  what  he  should  be,  and 
come  under  the  full  influence  of  his  religion, 
and  in  such  a  church  there  would  be  a  re- 
vival. Such  a  sense  of  obligation,  and 
such  joy,  and  peace,  and  love,  and  zeal,  in 
ihe  individual  members  of  a  church,  would 
lie  a  revival.  But  in  the  most  earnest  de- 
sires for  your  own  salvation,  there  is  no 
violation  of  any  of  the  proper  laws  of  Chris- 
tian action.  In  great,  strenuous,  and  com- 
bined eflx)rts  for  the  salvation  of  others,  in 
unceasing  prayer  for  the  redemption  of  all 
the  world,  there  is  no  departure  from  the 
precepts  of  Christ,  nor  from  the  spirit  which 
he  manifested  on  earth. 

3.  The  third  feature  that  occurs  in  a  re- 
vival of  religion,  to  which  it  is  proper  to  di- 
rect our  attention,  is,  that  an  extensive  influ- 
ence goes  over  a  community,  and  affects  with 
seriousness  many  who  are  not  ultimately  con- 
verted to  God.  Many  individuals  are  usu- 
ally made  serious  ;  many  gay  and  worldly 
amusements  are  suspended  ;  many  persons, 
not  accustomed  to  go  to  a  place  of  prayer, 
are  led  to  the  sanctuary  ;  many,  formerly 
indifferent  to  religion,  or  opposed  to  it,  are 
now  willing  to  converse  on  it ;  many,  per- 
haps, are  led  to  prayer  in  secret  and  to  read 


the  Bible,  who  before  had  wholly  neglect- 
ed the  means  of  grace.  Many  who  never 
enter  into  the  kingdom  of  God,  seem  to  be 
just  on  its  borders,  and  hesitate  long,  whe- 
ther they  shall  give  up  the  world  and  be- 
come Christians,  or  whether  they  shall  give 
up  their  serious  impressions  and  return  to 
their  former  indifference  and  sins.  The 
subsiding  of  a  revival,  or  the  dying  zeal  of 
Christians,  or  some  powerful  temptation,  or 
a  strong  returning  tide  of  worldliness  and 
vanity,  leave  many  such  persons  still  with 
the  world,  and  their  serious  impressions 
vanish — perhaps  to  return  no  more. 

4.  It  remains  only  to  be  added  as  an  es- 
sential feature  in  a  revival,  that  it  is  pro- 
duced by  the  power  of  the  Holy  Ghost.  It 
is  not  the  work  of  man,  however  human 
agency  may  be  employed.  Imperfections 
there  may  be,  and  things  to  regret  there 
may  be — as  in  all  that  man  touches  there 
is  ;  but  the  phenomenon  itself  we  regard  as 
the  work  of  the  Holy  Ghost,  alike  beyond 
human  power  to  produce  it,  and  to  control 
it.  "  The  wind  bloweth  where  it  listeth, 
and  thou  hearest  the  sound  thereof,  and 
canst  not  tell  whence  it  cometh,  or  whither 
it  goeth ;"  and  such  is  the  work  of  the 
Spirit,  alike  in  an  individual  conversion,  or 
in  a  revival  of  religion.  The  wind,  some- 
times gentle,  sometimes  terrific,  sometimes 
sufficient  only  to  bend  the  heads  of  the  field 
of  wheat,  or  to  shake  the  leaf  of  the  aspen, 
sometimes  sweeping  in  the  fury  of  the  storm 
over  hills  and  vales,  illustrates  the  way  in 
which  God'sSpirit  influences  human  hearts. 
You  have  seen  the  pliant  osier  bend  gently 
before  the  zephyr,  and  the  flowers  and  the 
fields  of  grain  gently  wave  in  a  summer's 
eve.  So  gently  does  the  Spirit  of  God 
breathe  upon  a  church  and  people.  So 
calm,  so  lovely,  so  pure  are  those  influences 
which  incline  the  mind  to  prayer,  to  thought, 
to  Christ,  to  heaven.  You  have  seen  the 
clouds  grow  dark  in  the  western  sky.  They 
roll  upward  and  onward,  unfolding  them- 
selves, and  throwing  their  ample  volumes 
over  the  heavens.  The  lightnings  play 
and  the  thunder  rolls,  and  the  tornado 
sweeps  over  hills  and  vales,  and  the  proud 
oak  crashes  on  the  mountains.  "  The  wind 
blows  where  it  pleases  ;"  and  thus,  too,  the. 
Spirit  of  God  passes  with  more  than  humaft 
power  over  a  community,  and  many  a  stout- 
hearted sinner,  like  the  quivering  elm  or 
oak,  trembles  under  the  influences  of  truth. 
They  see  a  dark  cloud    gathering  in  the 


568 


ON  REVIVALS,  PASTORAL  DUTIES,  &,c. 


sky;  they  hear  the  thunder  of  justice;  they 
see  the  heavens  flash  along  their  guilty 
path  ;  and  they  are  prostrated  before  God, 
like  the  forest  before  the  mighty  tempest. 
The  storm  passes  by,  and  the  sun  rides 
serene  again  in  the  heavens,  and^the  uni- 
versal nature  smiles — beautiful  emblem  of 
the  effect  of  a  revival  of  religion. 


III.— ON  PROMOTING  AND  CONDUCT- 
ING REVIVALS  OF  RELIGION. 

BY  REV.  H.  HUMPHREY,  D.  D.,  PRESIDENT  OF  AMHERST 
COLLEGE,  U.  8.* 

You  have  probably  been  waiting  with 
some  anxiety  to  hear  what  I  have  to  say  on 
revivals  of  religion.  This,  I  confess,  is  a 
subject  on  which  you  have  a  right  to  ex- 
pect the  maturest  thoughts  that  I  have  been 
able  to  gather  from  reading,  observation, 
experience,  and  reflection.  But  I  must  not 
conceal  from  you  that  I  approach  it  with 
the  deepest  solicitude.  There  is  not,  within 
the  whole  range  of  ministerial  and  pastoral 
duty,  a  more  important  topic,  nor  one  where 
wrong  advice  would  be  more  hurtful  to  the 
cause  of  pure  and  undefiled  religion.  I 
dare  not  advance  a  step  without  fervent 
prayer  to  God  for  that  "  wisdom  which  is 
from  above." 

This  anxiety  does  not  arise  from  the 
slightest  doubt,  that  there  are  "  times  of  re- 
freshing from  the  presence  of  the  Lord,"  in 
which  the  churches  are  greatly  quickened, 
and  sinners  are  simultaneously  awakened, 
convicted,  and  converted.  1  have  no  more 
doubt  that  God  does  thus  pour  out  his  Spi- 
rit than  I  have  that  he  gives  showers  in 
summer,  or  snow  in  winter.  But  the  more 
I  see  and  hear  of  revivals,  and  the  more  I 
reflect  on  the  subject,  the  more  difficult  does 
it  appear  to  me  to  lay  down  general  rules 
for  the  guidance  of  young  ministers  in  con- 
ducting them  ;  and  the  more  wisdom  does 
it  seem  to  require  to  so  co-operate  with  the 
Holy  Spirit,  as  in  reaping  the  harvest,  to 
•' gather  the  most  fruit  unto  life  eternal !" 
You  may  be  too  fast,  or  too  slow,  and  you 
may  do  too  much,  or  too  little  ;  you  may 
call  in  too  much  help  from  abroad,  or  not 
enough  ;  you  may  have  too  many  meetings, 
or  too  few  ;  may  lay  too  much  of  the  work 
upon  your  church,  or  not  enough  ;  and  may 
be  too  hasty,  or  too  slow  in  the  admission 

*  From  Letters  to  his  Son  in  the  Ministry. 


of  converts.  After  all  that  can  be  said, 
you  will  be  in  constant  danger  of  erring  on 
one  side  or  the  other.  Your  only  safety 
lies  in  "  asking  wisdom  of  God,  who  giveth 
to  all  men  liberally,  and  upbraideth  not." 
Still,  the  results  of  experience  are  worth 
something,  and  it  would  be  wrong  for  a 
father,  in  a  series  of  letters  like  this,  to 
withhold  these  results  from  a  beloved  son. 

In  conducting  a  revival  of  religion,  the 
pastor  has  his  proper  sphere  of  action  and 
responsibility,  and  the  church  has  its  sphere. 
Certain  duties  devolve  upon  him  which  he 
cannot  lay  upon  the  church,  and  certain 
other  duties  rest  upon  the  church  which  it 
cannot  shift  off  upon  the  pastor.  In  what  I 
now  have  to  say  I  shall  confine  myself  to 
the  former  class  of  duties,  reserving  such 
thoughts  as  I  might  offer  upon  the  duties 
of  churches,  for  their  proper  place  in  ano- 
ther series  of  letters,  should  I  live  to  write 
them.  What  you  want  is  advice,  of  which 
you  can  avail  yourself  in  the  discharge  of 
your  own  duties  as  a  laborer  in  the  vine- 
yard of  Christ.  I  cannot  engage  to  answer 
all  your  questions,  even  to  my  own  satis- 
faction ;  but  I  will  do  the  best  I  can,  within 
the  limits  to  which  I  must  confine  myself. 
To  do  any  thing  like  justice  to  this  one 
branch  of  the  subject,  would  require  more 
than  a  volume.  They  are  hints  and  con- 
clusions, rather  than  full  and  well-reasoned 
answers,  which  I  send  you. 

Your  first  question  is,  On  what  ground 
are  those  seasons  of  great  and  general  re- 
ligious interest,  called  revivals,  desirable? 
And  here  you  tell  me  that  some  good  men 
rather  dread  than  welcome  them.  Their 
objections  are,  that  they  do  not  like  these 
periodical  excitements;  that  the  churches 
ought  always  to  be  awake  and  active,  and 
that  if  they  were  the  Spirit  would  never 
cease  to  strive  with  sinners  ;  that  there  are 
spurious,  as  well  as  genuine  revivals,  in 
which  vastly  more  hurt  than  good  is  done  ; 
and  that  they  greatly  prefer  the  nightly 
dews  of  Hermon,  ever  fresh  and  ever  spark- 
ling, to  occasional  showers,  however  copi- 
ous, which  leave  the  streams  to  dry  up,  and 
every  green  thing  to  languish  in  the  inter- 
vals. 

These  objections,  I  acknowledge,  are 
plausible,  but  they  are  not  new,  or  hard  to 
obviate.  Excitement,  if  it  exist  at  all,  must, 
from  the  nature  of  man,  be  temporary.  It 
may  return  after  longer  or  shorter  inter- 
vals, but  it  cannot  last  always;  and  why 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


569 


should  it  be  objected  to  in  religion,  any 
more  than  where  vastly  inferior  interests 
are  at  stake  ?  Nobody  complains  of  excite- 
ment when  a  ship  has  drifted  on  to  the  break- 
ers, and  a  hundred  persons  are  seen  cling- 
ing to  the  wreck,  nor  when  half  a  city  is 
on  fire  in  the  night,  nor  where  the  politics 
of  a  state  or  a  town  are  to  be  changed. 
And  can  any  good  reason  be  given,  why, 
when  the  great  majority  of  a  congregation 
are  slumbering  on  the  brink  of  eternal  ruin, 
they  should  not,  if  possible,  be  alarmed,  and 
excited  "  to  flee  from  the  wrath  to  come  ?" 
I  know  there  may  be  very  different  kinds 
of  religious  excitement  connected  with  re- 
vivals. There  is  the  excitement  of  sym- 
pathy, the  excitement  of  mere  animal  feel- 
ing, the  excitement  of  a  heated  imagina- 
tion. These,  where  they  show  themselves, 
and  threaten  to  gain  the  ascendency,  are 
rather  to  be  repressed  than  encouraged. 
But  there  is  also  the  excitement  of  well- 
grounded  fear,  of  agonized  conviction,  when 
the  fountains  of  the  great  deep  of  depravity 
in  the  soul  are,  as  it  were,  broken  up,  and 
the  sinner  sees  himself  justly  exposed  to  the 
wrath  and  curse  of  God  forever.  And  will 
any  one  say  that  he  has  no  reason  to  be 
excited,  to  be  alarmed  ?  But  if  one  person 
has,  why  have  not  a  hundred,  or  five  hun- 
dred, wiio  lie  under  the  same  condemna- 
tion ?  If,  in  the  midst  of  a  revival,  the  ex- 
citement should  assume  any  thing  like  a 
heated  and  fanatical  aspect,  this  would  be 
a  good  reason  for  alarm,  and  for  the  prompt 
application  of  counteracting  influences  ;  but 
none  for  dreading  religious  excitement  of 
the  right  kind,  and  when  kept  within  due 
bounds.  Were  not  the  three  thousand 
highly  excited  on  the  day  of  Pentecost, 
when  they  were  pricked  in  the  heart,  and 
cried  out,  "  Men  and  brethren,  what  shall 
we  do?"  What  pious  minister  would  not 
rejoice  to  witness  just  such  a  scene  in  his 
own  congregation  ?  And  were  he  to  witness 
something  like  it  several  times  in  the  course 
of  his  ministry,  would  he  have  any  reason 
to  dread  these  periodical  excitements? 

That  the  churches  ought  always  to  cher- 
ish the  reviving  influence  of  the  Holy 
Spirit;  always  to  be  awake,  active,  and 
prayerful ;  and  that  it  is  delightful  to  en- 
joy what  may  be  called  a  constant  revival, 
as  is  the  case  when  some  of  the  congrega- 
tion are  always  in  an  inquiring  state,  and 
one  after  another  pressing  into  the  king- 
dom, I  readily  grant.  Whatever  may  have 
72 


been  the  economy  of  his  grace  in  some  ages 
or  countries,  revivals  have  been  common 
in  the  most  flourishing  state  of  the  church, 
from  the  day  of  Pentecost  down  to  our  own 
times;  and  it  admits  not  of  a  doubt,  that  a 
vast  majority  of  the  most  devoted  members 
of  the  American  churches  have,  within  the 
last  forty  years,  been  brought  in  by  revi- 
vals. The  great  body  of  the  most  laborious 
and  successful  ministers  now  on  the  stage  in 
this  country  were  converted  in  revivals,  and 
so  were  nearly  all  our  foreign  missionaries. 
And  I  think  we  have  every  reason  to  be- 
lieve from  the  prophecies  and  from  the  ope- 
rations of  the  Spirit,  both  at  home  and 
abroad,  that,  as  the  millennium  approaches, 
revivals  will  become  more  and  more  fre- 
quent and  powerful,  till  the  earth  is  "filled 
with  the  knowledge  and  glory  of  the  Lord." 
Are  they  not  then  exceedingly  to  be  de- 
sired in  every  place,  especially  as,  judging 
from  the  experience  of  our  churches  for 
nearly  half  a  century,  there  is  but  little 
probability  that  sinners  will  be  converted 
at  all  if  these  showers  are  withheld  ? 

Your  next  question  is,  What  are  the  best 
means  of  promoting  revivals  ?  Or,  to  put 
the  question  in  a  more  definite  shape,  "  As 
there  is  at  present  no  especial  religious  in- 
terest in  my  church  and  congregation,  what 
can  I  do  to  arouse  Christians  from  their 
slumbers,  and  to  awaken  and  convert  im- 
penitent sinners  ?" 

In  laboring  for  a  revival,  it  is  not  neces- 
sary that  you  should  "  sound  a  trumpet  be- 
fore you."  There  is  no  charm  in  the  word 
revival,  to  quicken  saints  or  to  awaken  sin- 
ners. Revivals  are  not  regarded  by  the 
world  as  they  were  twenty  years  ago. 
Then  they  were  attended  with  such  demon- 
strations of  the  power  of  God,  they  were 
conducted  in  so  orderly  a  manner,  and 
their  influence  was  so  happy  and  abiding, 
that  the  most  sharp-sighted  opposer  of  evan- 
gelical religion  could  find  very  little  to  say 
against  them.  But  since  that  time  they 
have,  in  some  parts  of  the  country,  been 
brought  into  great  discredit  by  the  indis- 
cretion (to  use  the  mildest  term)  of  evan- 
gelists and  others,  whom  their  admirers 
are  wont  to  call  revival  preachers.  In  the 
minds  of  some  intelligent,  but  not  religious 
men,  almost  everywhere,  the  word  revival 
is  synonymous  with  mere  animal  excite- 
ment, with  "  anxious  seats,"  with  rant,  and 
with  the  wildest  fanaticism.  The  conse- 
quence is,  that  the  term  has  become  ex- 


570 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


ceedingly  odious  to  individuals  of  this  class, 
and  cannot  be  mentioned  without  bringing 
up  a  great  many  associations,  which  are 
hostile  to  all  religious  impressions.  They 
think  at  once  of  all  the  disorders  they  have 
witnessed,  or  heard  of;  of  what  is  reproach- 
fully called  the  getting  up  of  revivals;  of 
the  machinery  by  which  they  are  some- 
times carried  on  ;  of  the  rending  of  church, 
es  and  the  dismission  of  ministers  ;  and 
without  making  any  distinction  between 
those  revivals  which  are  genuine  and  those 
which  are  spurious,  these  persons  are  so 
prejudiced  against  them  all,  that  the  bare 
mention  of  the  name  puts  them  at  once  in  a 
hostile  attitude. 

Now,  "he  that  winneth  souls  is  wise  ;" 
and  where  prejudices  are  known  to  exist 
against  words  or  phrases  which  are  not 
found  in  the  Bible,  he  will  avoid  them,  and 
substitute  others  which  convey  the  meaning 
just  as  well.  This  is  what  1  would  advise 
you  to  do  in  the  case  before  us.  What  you 
want  are  the  blessed  influences  and  fruits 
of  a  revival,  and  not  the  name.  If,  by  the 
blessing  of  God  on  your  labors,  your  church 
should  be  excited  to  fervent,  believing  pray- 
er and  holy  living,  and  great  numbers  of 
sinners  should  be  awakened  and  converted 
by  the  Holy  Spirit,  there  would  be  a  re- 
vival ;  you  would  have  the  substance, 
which  is  all  you  need  to  care  for.  If, 
therefore,  you  know,  or  have  reason  to 
think,  that  any  of  your  hearers  are  preju- 
diced against  revivals,  in  consequence  of 
the  disorders  which,  under  ignorant  and 
fanatical  management,  sometimes  attend 
them,  why  should  you  use  the  term  in  your 
preaching,  when  you  can  just  as  well  em- 
ploy all  the  appropriate  means  without  it  ? 
These  means  are, 

First,  searching,  direct,  and  discrimina- 
ting preaching.  "  The  sword  of  the  Spirit 
is  the  word  of  God."  The  church  is  to  be 
aroused  ;  and  to  this  end  you  must  bring 
the  truth  to  bear  directly  upon  it,  with  all 
the  earnestness  and  power  you  can  com- 
mand. You  must  preach  to  Christians  a 
great  deal.  You  must  point  out  to  them 
the  guilt  and  danger  of  backsliding,  in  the 
most  vivid  colors.  You  must  ply  them 
with  every  motive  and  argument  that  can 
be  drawn  from  the  scriptures,  to  "repent 
and  do  their  first  works."  You  must  ex- 
hort them  to  examine  the  foundation  of  their 
hopes,  and  point  out  the  many  dangers  of 
self-deception  to  which  they  are  exposed. 


You  must  urge  them  to  aim  at  a  high  stand- 
ard of  personal  piety ;  to  dedicate  then*i. 
selves  anew  to  God  ;  to  consecrate  all  their 
power  and  influence  to  his  service,  and  to 
pray  without  ceasing  for  the  conversion  of 
sinners,  and  the  building  up  of  the  church. 
So  long  as  the  church  slumbers,  there  is 
but  little  hope  that  the  impenitent  will  be 
awakened. 

But  any  discouragement  you  may  meet 
with  in  trying  to  wake  up  the  church,  must 
not  hinder  you  from  making  the  most  sol- 
emn, direct,  and  affectionate  appeals  to  the 
congregation.  "All  things  are  possible 
with  God."  He  may  bless  your  efforts  to 
alarm  the  stupid  sinner,  if  you  cannot 
arouse  the  sleeping  professor.  But  mere 
exhortation  will  not  do.  The  impenitent 
need  instruction.  They  need  to  have  the 
grounds  of  God's  righteous  condemnation 
clearly  pointed  out  to  them.  Their  con- 
sciences must  be  probed  to  the  bottom.  The 
naked  sword  of  the  Spirit  must  be  wielded 
with  a  strong  and  steady  hand.  Without 
a  course  of  discriminating  and  instructive 
preaching,  both  to  the  church  and  the  con- 
gregation, there  can  be  very  little  hope  of 
a  revival  ;  nor  with  it  even,  unless  it  is 
sanctified  by  earnest  prayer  for  the  descent 
of  the  Holy  Ghost.  Nor  must  you  rest 
here.  You  must  labor  out  of  the  pulpit, 
as  well  as  in  the  pulpit.  You  must  visit 
the  members  of  the  church,  and  converse 
with  them  privately,  and  try  to  stir  them 
up  to  self-examination,  to  secret  and  social 
prayer,  and  to  such  efforts  as  they  can  make 
for  the  conversion  of  their  impenitent  friends 
and  neighbors.  You  will  not  have  done  all 
your  duty  till  you  have  enlisted  as  much 
prayer  and  effort  as  you  possibly  can  in  the 
church. 

Another  means  which  you  can  use  for 
promoting  a  revival  is,  to  visit  the  impeni- 
tent with  this  express  object  in  view,  and 
wherever  you  can  gain  a  hearing,  to  con- 
verse tenderly  with  them  upon  their  spirit- 
ual and  eternal  interests.  Such  labors  of 
love  are  often  eminently  blessed,  and  re- 
vivals are  sometimes  begun,  which  issue  in 
the  flocking  of  a  multitude  of  souls  to 
Christ. 

Holding  meetings  for  prayer  and  preach- 
ing, on  week  days,  in  different  sections  of 
the  parish,  is  another  means  which  God 
often  blesses  to  the  same  end.  Indeed  a 
minister,  who  contents  himself  with  his 
two  sermons  on  the  sabbath,  can  hardly  ex- 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


571 


pect  to  see  the  work  of  the  Lord  revived 
among  his  people.  The  impression  wears 
off,  if  it  is  not  renewed  in  the  prayer  meet- 
ing and  the  lecture  room  ;  but  as  far  as 
my  observation  has  gone,  multiplying  re- 
ligious meetings,  where  there  is  no  special 
interest,  seldom  does  any  good.  They  are 
commonly  but  poorly  attended,  the  pastor 
is  disheartened,  the  church  is  discouraged, 
and  "  all  things  continue  as  they  were." 
It  does  no  good  to  hold  extra  meetings,  un- 
less the  people  will  come  together.  We 
must  begin  further  back.  There  must  be 
more  prayer,  more  labor  vvlih  the  church, 
more  in  the  Bible  class  and  Sabbath-school, 
and  more  visiting  from  house  to  house. 
As  soon  as  there  is  a  demand  for  extra 
preaching,  let  the  people  have  it.  "  When 
thou  hearest  the  sound  of  a  going  in  the 
lops  of  the  mulberry-trees,  thou  shalt  bestir 
thyself;  for  then  shall  the  Lord  go  out  be- 
fore thee." 

This  seems  to  be  as  good  a  place  as  any 
other,  to  say  something  about  four  days' 
meetings  and  other  special  means,  which 
have  been  extensively  used  in  the  Amer- 
ican churches,  with  various  success.  I  do 
not  object  to  what  are  called  protracted 
meetings,  provided  they  are  judiciously 
timed,  and  not  too  much  protracted.  I  be- 
lieve, that  in  many  places  they  have  been 
greatly  blessed.  When  they  were  first 
introduced,  and  for  a  considerable  time 
after  they  had  become  quite  common,  the 
churches  felt  the  importance  of  preparing 
for  them  by  prayer  and  fasting.  On  ac- 
count of  the  novelty,  many  persons  were 
induced  to  attend  them,  who  could  not  prob- 
ably have  been  brought  under  the  means 
of  grace  in  any  other  way.  Their  atten- 
tion was  arrested.  They  were  induced  to 
go  again  and  again,  and  the  truth  being 
thus  steadily  kept  before  their  minds  from 
day  to  day,  was  set  home  by  the  Spirit  of 
God  with  saving  power  upon  their  hearts. 

But  I  am  equally  well  convinced,  that 
the  system  has  been  carried  too  far,  and 
relied  upon  too  much.  In  fact,  it  may  be 
said  to  have  been  entirely  worn  out,  where 
it  was  once  in  the  highest  repute.  I  could 
mention  sections  of  the  country,  where 
these  meetings  have  signally  failed,  and 
where  the  reaction  has  been  tremendous. 
Many  once  flourishing  churches,  I  fear, 
will  not  recover  from  it  for  many  years  to 
come.  So  great,  for  a  considerable  time, 
was  the  popularity  and  apparent  success 


of  protracted  meetings,   during  which   all 
business  was  nearly  suspended  by  the  mul- 
titudes who  flocked  to  them,  that  both  min- 
isters and  people  came  at  length  to  feel,  as 
if  ihere  was  an  inseparable  connection  be- 
tween these  meetings  and  powerful  revivals. 
Indeed,  many  seemed  to  talk  and  act  as  if 
tlipy    could    not    expect    revivals    without 
them.     Under  this  impression,  if  four  days 
(the    period   to   which   they    were   at   first 
limited)  did  not  answer  the  purpose,  they 
would  add   four,  or  six,  or  ten  days  more  ; 
and  so  they  actually  went  on,  increasing 
the  length  up  to  twenty,  thirty,  and  even 
forty  days,  without  giving  either  preachers 
or  hearers  any  time   for  rest.     The  conse- 
quence was,  that  hundreds  of  the  most  spi- 
ritual members  of  the  churches  sunk  down 
exhausted  under  the  pressure.     All  the  ex- 
citability in  the  congregations,  which  could 
be  brought  under  the  influence  of  the  meet- 
ings, was  used  up,  and  the  collapse  was  in 
some  cases  truly  deplorable.    This,  I  know, 
was  not  the  fault  of  the  system,  but  of  the 
abuse  of  it  ;  and  I  am  not  ignorant,  that 
this  high  pressure  has  recently  been  kept 
up  for  a  long  time  in  some  of  the  Baptist 
churches  of  Boston,  by  a  celebrated  evan- 
gelist of  that  very  respectable  denomination. 
Of  the  fruits  and   results  of  this  long  pro- 
tracted excitement,  it  will  be  safer  to  speak 
with  confidence  a  year  or  two  hence,  than 
it  is  now.     In  the  congregational  churches 
of  New  England,  so  far  as  my  knowledge 
extends,  there  is  now  very  little  anxiety 
manifested  for  four  days'  meetings,  upon  the 
old  plan.     Evening  meetings  have  of  late 
been  extensively  substituted  in  a  quiet  way, 
and  often  with  the  best  results.     The  peo- 
ple are  invited  to  assemble  for  a  number 
of  successive  evenings,  to  hear  the  gospel 
preached  by  their  own  pastors,  aided  per- 
haps more  or  less  by  brethren  in  the  im- 
mediate vicinity.     Under  this  arrangement, 
where  there  is  interest  enough  to  secure  a 
full  attendance,  and  where  "  all  things  are 
done  decently  and  in  order,"  we  may  rea- 
sonably expect    that  good   will    be  done. 
But  this,  in  turn,  will  probably  be  pushed 
to  extremes,  and  then  the  most  judicious 
friends  of  revivals  will  resort  to  some  other 
means,  to  wake  up  slumbering  churches, 
and  arrest  the  attention  of  stupid  sinners. 

Indeed  it  is  my  prevailing  opinion,  that 
any  system  of  extra  efforts  whicii  can  be 
devised,  will  be  unwarrantably  relied  upon 
or  wear  out  in  time,  and  must  be  laid  aside. 


572 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


Whenever  this  is  the  case,  it  cannot  be 
doubted  that  those  who  ask  wisdom  of  God 
in  a  right  manner,  will  be  directed  to  such 
other  means  as  he  will  bless  for  the  build- 
ing up  of  his  church.  But  they  must  be 
scriptural  means  ;  means  that  have  no 
tendency  to  throw  the  sabbath  or  any  of 
the  divinely  instituted  ministrations  of  the 
sanctuary  into  the  background.  Any 
system  which  aims  at  doing  up  the  whole 
work  of  the  Lord  in  a  few  days,  or  which 
leads  a  people  to  undervalue  the  stated  ad- 
ministration of  his  truth,  on  the  day  which 
he  has  set  apart  expressly  for  religious  in- 
struction, is  dangerous.  Whatever  else 
may  be  right  or  wrong  in  our  arrangements 
and  efforts,  we  are  sure  that  it  is  right  to 
make  as  much  as  possible  of  the  sabbath, 
and  the  regular  preaching  of  the  gospel,  as 
well  before  a  revival  commences,  as  when 
it  is  in  full  progress. 

Your  next  question  is,  How  shall  I  know 
when  a  revival  is  begun  in  my  church  and 
congregation  ?  I  should  once  have  thought 
it  much  easier  to  answer  this  question  than 
I  do  now.  I  have  so  many  times  had  my 
hopes  raised  by  favorable  appearances,  and 
been  disappointed  ;  have  so  often  thought 
there  was  "  the  sound  of  abundance  of  rain," 
and  it  did  not  come,  that  I  am  much  slower 
to  decide  whether  a  revival  has  actually 
commenced  or  not,  than  I  used  to  be.  No 
certain  evidence  of  it  can  be  drawn  from 
observing  that  your  meetings  are  crowded, 
still,  and  solemn  ;  that  some  individuals  are 
affected  even  to  tears  under  your  preach- 
ing ;  that  inquirers  begin  to  resort  to  your 
study,  and  that  the  church  is  very  much 
encouraged.  All  these  are  favorable  in- 
dications, and  may  well  excite  your  hopes, 
while  they  stimulate  you  to  increased  ef- 
fort and  prayer.  But  they  may  pass  away 
"  as  the  morning  cloud  and  the  early  dew." 
I  have  myselfexperienced  several  such  al- 
ternations of  hope  and  discouragement,  be- 
fore the  revival  actually  came.  There 
are,  however,  signs  and  evidences  on  which 
you  may  rely.  If  there  are  great  search- 
ings  of  heart  in  the  church  ;  if  old  hopes 
are  shaken  ;  if  differences  of  long  standing 
are  healed  by  mutual  confessions  ;  if  Chris- 
tians are  remarkably  humble  and  prayer- 
ful, if  they  speak  often  one  to  another,  and 
if  their  bowels  yearn  over  the  impenitent, 
there  is  a  revival  begun.  There  can  be  no 
doubt  of  it ;  and  when  in  connection  with 
such  a  state  of  things  in  the  church,  sinners 


in  considerable  numbers  are  awakened, 
when  you  find  here  and  there  cases  of  gen- 
uine conviction,  and  some  individuals  giv- 
ing striking  evidence  that  they  have  been 
born  again,  you  need  not  doubt  that  a  real 
work  of  grace  has  commenced  in  the  con- 
gregation as  well  as  in  the  church  ;  but 
even  then  you  should  guard  against  ex- 
pressing yourself  too  sanguinely,  when  you 
speak  on  the  subject,  and  should  exhort 
the  church  to  "  rejoice  with  trembling."  It 
is  not  certain,  that  because  God  has  begun 
to  revive  his  work,  he  will  carry  it  on  ;  that 
because  a  few  have  been  converted,  many 
more  will  be.  The  Holy  Spirit  may  be 
grieved,  and  may  depart  ere  you  have  sung 
out  your  first  song.  While  the  grace  of 
God,  which  is  displayed  in  a  single  con- 
version, is  infinite,  and  worthy  to  be  mag- 
nified in  everlasting  thanksgiving,  I  am 
convinced,  that  incipient  revivals  are  some- 
times checked  by  the  confident  and  sanguine 
manner  in  which  ministers  speak  of  them. 
They  run  before  the  Spirit  of  the  Lord. 
Fewer  are  under  deep  religious  impressions 
than  they  imagine,  though  many  may  be 
inquiring.  They  "  look  for  much,  and  it 
comes  to  little." 

CHAPTER    II. 

I  have  a  vivid  recollection  of  the  first  re- 
vival under  my  own  ministry,  almost  thirty 
years  ago.  It  is  surprising  how  many 
questions  a  young  and  inexperienced  pastor 
wants  to  ask  at  such  a  time ;  and  it  is 
certainly  the  duty  of  a  father  to  answer  as 
many  of  them  as  he  can,  when  they  are 
asked  by  a  beloved  son  in  the  ministry. 

Your  people  now  begin  to  call  in  earnest 
for  more  religious  instruction.  Deaf  ears 
are  unstopped.  Your  congregation  on  the 
sabbath  is  increased,  and  there  is  a  general 
solemnity  throughout  the  house.  Your 
week-day  meetings  are  thronged.  Those 
who  never  used  to  attend  them  at  all,  now 
wish  to  meet  every  night,  and  you  will  un- 
doubtedly be  requested  by  some  of  the  best 
members  of  your  church  to  gratify  them. 
You  will  be  told,  that  when  the  Lord  works, 
he  expects  his  servants  to  rise  up  and  build 
with  all  their  might,  and  it  is  true.  Extra 
labors  and  more  frequent  meetings  are  un- 
doubtedly called  for  ;  but  when  you  ask 
me  how  many,  I  cannot  tell.  No  general 
rule  can  be  given.  It  must  depend  upon  a 
great  many  circumstances,  which  are  never 
exactly  similar  in  any  two  congregations, 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


573 


and  which  are  almost  daily  changing  during 
a  revival,  even  in  the  same  congregation. 
I  liave  no  doubt,  that  where  a  people  have 
not  regularly  enjoyed  the  instruction  of  a 
r.iiihful  and  orthodox  ministry,  they  need 
more  preaching  when  the  Spirit  is  poured 
out,  than  those  who  have  been  better  taught. 
And  I  am  quite  sure,  that  wherever  a  re- 
vival continues  six  months,  or  even  three 
months,  more  meetings  are  required  some 
weeks  than  others.  As  a  general  rule,  I 
believe  there  ought  to  be  more  preaching 
in  the  early  part  of  a  revival  than  towards 
the  close,  or  even  than  when  it  has  been 
long  enough  in  progress  fully  to  develop 
its  character. 

But  although  it  is  impossible  to  give  de- 
finite advice  without  being  on  the  spot  and 
knowing  all  the  circumstances,  there  are 
certain  general  principles  which  you  should 
study,  and  which  will  help  you  to  a  right 
decision.  There  is  what  may  be  called 
demand  and  supply,  in  the  religious  state 
of  a  community,  as  well  as  in  its  economical 
state.  This  demand  is  far  greater  when 
Christians  are  revived  and  the  Spirit  of  God 
is  striving  with  sinners,  than  when  there  is 
no  special  excitement ;  and  it  ought  to  be 
promptly  and  fully  met.  There  can  be  no 
excuse  for  not  feeding  the  hungry  as  often 
and  as  much  as  they  need,  when  "  there  is 
bread  enough  in  our  Father's  house  and 
to  spare."  You  must  meet  your  people 
much  oflener,  and  furnish  them  with  more 
preaching  in  the  midst  of  a  revival,  than 
would  be  either  necessary  or  profitable 
under  different  circumstances.  Were  you 
merely  to  preach,  and  to  preach  ever  so 
well  on  the  sabbath,  or  to  add  only  one 
more  good  sermon  about  the  middle  of  the 
week,  you  would  not  meet  the  demand. 
Those  who  are  inquiring  what  they  must 
do  to  be  saved,  and  those  who  are  begin- 
ning to  feel  a  little  interest,  would  be  liable 
to  lose  it  in  the  intervals.  If  awakened 
sinners  are  not  addressed  often,  they  are 
very  apt  to  become  stupid  again  ;  and  if  the 
stupid  are  not  addressed  more  than  once  a 
week,  after  the  sabbath,  there  is  great  dan- 
ger that  they  will  never  be  thoroughly 
awakened  at  all ;  but  there  is  danger  of 
going  to  the  opposite  extreme.  Meetings 
may  be  multiplied  too  much  ;  and  I  believe 
this  is  the  more  common  error.  They  may 
crowd  so  closely  upon  each  other  as  to  leave 
very  little  time  for  retirement,  reading  the 
scriptures,  and  secret  prayer  ;  or  may,  in  a 


few  weeks,  so  deaden  the  sensibilities  of 
saints  and  sinners  by  mere  exhaustion,  as 
to  disqualify  them  for  deriving  any  advan- 
tage from  preaching,  even  on  the  sabbath. 
There  cannot  be  a  greater  mistake  than  to 
suppose,  that  the  power  of  continuance  of 
a  revival  must  be  in  proportion  to  the  num- 
ber of  week-day  meetings.  I  have  known 
revivals  seriously  checked,  and  they  have 
often  been  stopped,  by  multiplying  meetings 
too  much.  Some  ministers  and  many  ex- 
cellent members  of  the  church  infer,  that 
because  two  or  three  extra  sermons  in  a 
week  are  obviously  blessed  in  the  awaken- 
ing and  conversion  of  sinners,  adding  more 
public  labor  must  give  an  increased  impulse 
to  the  work  ;  but  I  venture  to  say,  there  is 
nothing  either  in  scripture,  in  the  constitu- 
tion of  the  human  mind,  or  in  general  ex- 
perience to  justify  such  a  conclusion. 
There  are  limits  beyond  which  all  extra 
public  labors  are  worse  than  lost.  No  man 
in  the  world,  whether  converted  or  uncon- 
verted, can  hear  preaching  two  or  three 
times  a  day,  week  in  and  week  out,  to  any 
advantage.  What  good  does  it  do  to  keep 
pouring  into  a  vessel  which  is  already  full  ? 
What  judicious  physician  or  nurse  would 
give  a  sick  man  food  faster  than  he  can  di- 
gest it,  because  he  has  a  craving  appetite  ? 
Even  the  most  healthy  person  in  the  world, 
cannot  be  always  indulging  himself  at  a 
well-spread  table.  So  far  as  a  revival  is 
to  be  carried  on  by  preaching,  the  great 
thing  is  to  keep  up  a  healthy  attention, 
and  to  give  the  people  instruction  as  fast  as 
they  can  receive  it,  but  no  faster. 

As  I  said  before,  it  is  impossible  to  lay 
down  any  general  rule  with  regard  to  the 
frequency  of  public  meetings.  Every  pas- 
tor must  judge  for  himself,  in  view  of  the 
existing  state  of  things  in  his  congregation. 
I  have  never  seen  a  revival,  (and  I  have 
witnessed  several  in  which  the  Spirit  of  the 
Lord  wrought  mightily,)  but  I  have  never 
seen  one,  which  in  my  judgment  required 
more  than  two  sermons  a  week  in  the 
church  or  lecture-room,  besides  three  regu- 
lar  services  on  the  sabbath.     During  the 

very  remarkable  revival  of  1821,  in  P , 

of  which  you  must  have  some  remembrance, 
we  had  a  general  inquiry  meeting  on  Mon- 
day  evening,  preaching  on  Tuesday  even- 
ing, a  meeting  for  prayeron  Thursday  even- 
ing, and  preaching  again  on  Friday  evening. 
Besides  these  there  were  lectures  in  remote 
parts  of  the  town,  to  interest  as  many  as 


574 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


we  could  and  bring  them  to  the  centre,  and 
for  the  benefit  of  those  who  could  not  regu- 
larly come.  There  were  also  many  little 
prayer-meetings  in  the  several  neighbor- 
hoods. In  looking  back  to  that  memorable 
season,  I  think  we  had  quite  as  many  meet- 
ings as  the  mighty  progress  of  the  revival 
called  for,  and  subsequent  experience  has 
confirmed  the  opinion  which  I  then  formed, 
that  the  state  of  things  must  be  very  pecu- 
liar to  require  more,  I  mean,  after  the  work 
has  fairly  commenced.  If  Christians  had 
nothing  else  to  do  but  attend  meetings,  and 
if  sinners  had  nothing  else  to  do  but  to  hear 
preaching ;  if  they  had  no  Bibles  to  read, 
and  no  private  instruction  to  receive,  and 
no  wicked  and  deceitful  hearts  to  examine, 
and  no  secret  places  in  which  to  pray,  the 
case  would  be  different;  but  if  "  the  king- 
dom of  God  Cometh  not  with  observation  ;" 
if  there  is  any  danger  of  too  much  running 
abroad  and  outward  bustle,  to  the  neglect 
of  private  duties,  then  we  should  be  on  our 
guard  not  to  let  the  public  means  of  grace 
in  a  revival  encroach  too  much  upon  the 
religion  of  the  family  and  the  closet.  That 
Christian  must  have  been  very  superficial 
in  self-examination,  who  does  not  know 
how  much  easier  it  is  to  attend  public  meet- 
ings, than  to  keep  his  heart  right  with  God 
in  the  closet,  and  must  be  very  forgetful, 
not  to  remember  how  much  easier  it  was 
for  him,  when  he  was  awakened,  to  hear 
sermons  and  exhortations,  than  to  shut  him- 
self up  with  his  Bible,  with  his  own  impeni- 
tent heart,  and  his  God. 

Your  next  question  is.  Who  shall  do  the 
preaching  ?  And  my  unhesitating  answer 
is.  Do  as  much  of  it  as  you  can  yourself. 
You  are  the  pastor.  You  know  the  state 
and  wants  of  your  flock  better  than  any 
other  man.  The  people  know  you  better, 
and  have  more  confidence  in  you  as  a  spirit- 
ual guide  and  religious  teacher.  They  are 
used  to  your  preaching.  Your  style  and 
trains  of  thought  and  illustrations  are  all 
familiar  to  them.  With  ordinary  health, 
you  can  preach  oftener  during  a  revival 
than  at  any  other  time.  It  is  vastly  easier. 
If  you  enter  into  the  work  of  the  Lord  with 
all  your  heart,  you  will  never  be  at  a  loss 
for  suitable  topics.  They  will  be  suggest- 
ed to  your  mind  faster  than  you  can  dispose 
of  them.  You  cannot  expect  to  get  much 
time  to'write,  it  is  true ;  nor  will  it  be  ne- 
cessary. It  will  astonish  you  to  find,  with 
what  freedom  you  can  speak  on  almost 


any  subject,  and  at  the  shortest  notice. 
Thoughts  and  words  will  come  to  you  as 
they  never  did  before.  In  this  there  will 
be  nothing  supernatural — no  miraculous 
gifts:  but  the  Spirit  of  God  will  help  you, 
and  you  will  be  able,  without  much  expo- 
sure, to  accomplish  more  than  you  could 
beforehand  have  believed  possible,  under 
any  circumstances.  My  belief  is,  that 
some  young  pastors,  under  erroneous  im- 
pression that  their  strength  will  not  hold 
out,  call  in  aid  sooner  than  they  need  to, 
and  rely  more  upon  it,  as  the  work  advan- 
ces, than  is  best  either  for  them  or  their 
people. 

But  should  the  revival,  which  has  com- 
menced in  L ,  spread  through  the  con- 
gregation, you  will  undoubtedly  want  help, 
at  least  in  the  pulpit.  There  will  be  a  de- 
mand for  more  sermons  than  you  can  preach, 
constantly  engaged  as  you  must  be  in  visit- 
ing and  directing  inquiring  souls  to  Christ; 
and  let  me  advise  you  by  all  means  to  call 
in  pastors  in  preference  to  evangelists. 
This  was  the  course  pursued  with  the  hap- 
piest effects  in  the  great  revivals  which  took 
place  in  Connecticut  and  Massachusetts, 
just  at  the  close  of  the  last  century,  under 
the  preaching  of  Strong,  West,  Hallock, 
Mills,  Griffin,  Hooker,  Miller,  Hyde,  Wil- 
liams, and  others  "  of  the  like  precious 
faith."  No  evangelists  were  then  employ- 
ed to  help  the  pastors,  or  to  take  the  work 
out  of  their  hands,  as  has  been  so  common 
within  your  own  remembrance.  When  a 
minister  wanted  help,  he  invited  his  breth- 
ren in  the  immediate  vicinity  to  preach  his 
lectures,  and  render  him  whatever  other 
assistance  he  might  need.  They  felt  that 
they  were  all  engaged  in  one  common 
cause ;  there  was  preaching  enough  ;  the 
work  went  on  gloriously,  continued  for  a 
long  time,  and  the  fruits  of  it  were  most 
precious. 

You  might,  perhaps,  find  some  celebrated 
evangelist  who  would  be  glad  to  help  you  ; 
and  I  have  known  preachers  of  this  class  in 
whom  you  might  have  entii'e  confidence. 
But  for  reasons,  which  will  readily  occur 
to  any  one  who  has  watched  the  progress 
of  things  for  a  few  years  past,  and  which  I 
reserve  for  the  serious  consideration  of  the 
churches,  I  hope  you  will  not  find  it  neces- 
sary to  go  much,  if  any,  beyond  the  pastor- 
al circle  around  you  for  help.  The  great- 
est objection,  as  I  shall  endeavor  to  show, 
lies  against  employing  professed  revivalists. 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


575 


They  are  the  men  who,  though  they  may 
seem  to  do  much  good  for  the  time,  are  most 
likely  in  the  end  to  unsettle  and  weaken 
the  churches. 

But  let  who  will  be  called  in  to  aid  you, 
keep  the  direction  of  things  entirely  in  your 
own  hands.  Appoint  all  the  meetings; 
sufTer  no  measures  to  be  introduced  which 
you  do  not  approve  of;  and  let  it  be  seen 
everywhere  that  you  are  the  pastor,  and 
that  you  feel  responsible  to  God,  not  only 
for  what  you  do  yourself,  but  for  what 
others  do  under  your  eye  and  sanction. 

Let  who  will  come  to  assist  you,  preach 
yourself  as  often  as  you  can.  If  you  have 
three  discourses  on  the  sabbath,  by  all 
means  preach  one  of  them,  if  not  two.  No 
pastor  can  long  hold  his  place,  and  retain 
the  affections  and  confidence  of  his  people, 
who  allows  himself  to  be  thrust  into  the 
background,  or  voluntarily  sits  by  in  si- 
lence, sabbath  after  sabbath,  during  a  pow- 
erful revival. 

You  next  wish  for  my  advice  in  regard 
to  the  kind  of  preaching  which  is  best  suit- 
ed to  awaken  and  convert  sinners  in  the 
progress  of  a  revival.  I  feel  and  acknow- 
ledge the  vital  importance  of  this  inquiry. 
It  is  of  but  little  consequence  who  the 
preacher  is,  compared  with  what  he  preach- 
es. If  fundamental  error  is  preached  it 
will  do  infinite  harm,  even  though  it  were 
to  come  from  the  lips  of  an  apostle,  or  of 
"an  angel  from  heaven."  And  even  the 
truth  may  do  but  little  good,  if  it  is  not 
adapted  to  the  existing  state  of  things  in  the 
congregation.  How  injudicious  it  would 
be,  for  example,  to  preach  upon  the  being 
of  a  God,  when  sinners  come  together  to 
learn  what  they  must  do  to  be  saved,  though 
this  is  a  truth  which  lies  at  the  foundation 
of  all  religion.  Who  would  think  of  turn- 
ing off  a  crowd  of  anxious  inquirers  with  a 
learned  discourse  upon  the  first  verse  in 
Genesis,  or  the  return  of  the  Jews  to  their 
own  land,  or  the  scriptural  mode  and  sub- 
jects of  baptism  ?  Such  a  discourse  might 
be  very  able  and  very  convincing,  and  yet 
it  would  be  entirely  out  of  place.  There 
is  no  reason  to  think  that  a  thousand  such 
sermons  would  convert  one  sinner.  It  is 
by  no  means  certain,  that  because  a  sermon 
is  sound  and  orthodox  it  must  do  good,  let 
the  state  and  circumstances  of  the  congre- 
gation be  what  they  may.  Is  it  to  the  pur- 
pose ?  Does  it  meet  the  present  condition 
and  wants  of  the  people  ?     "  All  scripture 


is  givrn  I)y  inspiration  of  God,  and  is  profit- 
able." It  is  all  true,  from  Genesis  to  Rev- 
elation ;  but  it  no  more  follows  that  every 
truth  is  equally  well  suited  to  all  times  and 
seasons,  and  to  persons  of  all  ages,  condi- 
tions, and  characters,  than  it  does  that  all 
kinds  of  wliolesome  food  are  suited  to  the 
sick  and  the  well,  the  feeble  and  the  strong, 
the  babe  and  the  full-grown  man. 

As  God  has  evidently  begun  a  special 
work  of  grace  in  your  congregation,  it  is 
your  duty  to  dwell  almost  exclusively  upon 
those  subjects  which  are  best  adapted  to 
humble  and  rouse  the  church,  to  alarm  the 
careless,  to  convince  sinners  of  their  guilt 
as  well  as  of  their  fearful  exposure,  to  strip 
them  of  all  their  vain  excuses,  to  bring 
them  at  once  to  the  foot  of  the  cross,  to 
guard  them  against  false  hopes,  and  to  pre- 
pare them  for  a  safe  and  well-grounded 
profession  of  faith  in  Christ.  To  these 
points  let  all  your  energies  for  the  present 
be  directed.  The  proper  time  will  come  to 
introduce  other  topics,  but  you  must  wait 
for  it.  This  is  your  harvest  time,  and  the 
Lord  of  the  harvest  expects  you  to  gather 
as  much  wheat  as  you  possibly  can  into  his 
garner.  It  would  not  be  strange  if,  in  the 
midst  of  this  revival,  some  zealous  agent 
should  come  along,  and  want  to  present  the 
claims  of  his  favorite  society  to  your  peo- 
ple ;  nor,  should  you  object  on  account  of 
the  peculiar  state  of  things,  would  it  be 
strange  if  he  were  to  tell  you,  that  he  has 
no  belief  in  the  genuineness  of  a  revival 
which  would  be  checked  by  the  discussion 
of  any  great  philanthropic  question  by 
which  the  public  mind  is,  or  ought  to  be 
agitated.  And  what  if  he  does  not  believe 
that  his  preaching  on  a  subject  quite  foreign 
from  the  immediate  conversion  of  sinners, 
would  have  any  tendency  to  stop  the  revi- 
val, by  diverting  the  minds  of  inquirers 
from  the  "  great  salvation  V  He  may  be 
entirely  mistaken  ;  and  whose  belief  is  to 
govern  in  such  a  case,  yours  or  his  ?  Who 
is  responsible,  the  pastor  or  this  stranger  ? 
The  truth  is,  that  in  certain  stages  of  a  re- 
vival any  thing,  any  subject,  aside  from 
the  work  which  is  going  on,  may  do  infi- 
nite mischief,  by  being  thrust  in,  and 
crowding  out  the  inquiry,  "  What  must  I 
do  to  be  saved  ?"  Over  and  over  again 
have  I  witnessed  such  a  state  of  things 
among  my  own  people,  that  I  would  not 
have  yielded  my  place  in  the  pulpit  to  any 
agent  whatever  for  a  single   half-day.     I 


576 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


could  not  have  done  it  with  a  clear  con- 
science. "  The  children  had  come  to  the 
birth."  The  loss  of  that  one  opportunity 
might  be  fatal  to  many  ;  a  few  hours'  neg- 
lect, and  they  might  perish. 

Should  the  revival  with  which  you  are 
now  blessed,  go  on  with  power,  there  will 
be  times  when  you  will  feel  that  certain 
subjects  must  be  brought  forward  imme- 
diately. They  cannot  be  postponed  a  week, 
or  even  a  day,  without  extreme  hazard. 
And  what  now,  if  an  agent  were  to  come  and 
ask  you  for  thatsabbatli  ?  Could  you  spare 
it  ?  Would  you  not  say  to  him,  "  Brother, 
I  am  glad  to  see  you,  and  if  you  will  lay 
aside  your  particular  object,  and  preach 
with  special  reference  to  the  state  of  my 
congregation,  I  shall  be  glad  of  your  as- 
sistance ;  but  if  not,  you  must  come  again." 
I  am  sure  you  would — I  am  sure  you 
ought ;  and  the  man  who  should  blame  you 
for  it,  would  show  either  a  great  want  of 
interest,  or  of  experience  in  revivals. 

Let  your  preaching  be  as  direct,  pun- 
gent, and  searching  as  you  can  make  it ; 
spend  no  time  in  rounding  and  polishing 
your  periods ;  bring  out  the  truth  in  its 
naked  majesty,  and  let  the  drapery  go  ; 
give  backsliding  and  lukewarm  professors 
no  peace  ;  tell  them  honestly,  that  you  fear 
they  have  no  religion — nothing  but  the 
form  ;  that  they  are  stumbling-blocks  in 
the  way  of  sinners  ;  that  instead  of  helping 
forward  the  work,  they  weaken  the  church, 
and  hang  as  dead  weights  upon  the  chariot 
wheels  of  salvation.  Warn  sinners  night 
and  day,  as  Paul  did,  with  tears.  If  any 
of  them  "  sleep  on,"  let  it  be  under  the 
quaking  and  thunderings  of  Sinai. 

There  is  happily  but  little  difference  of 
opinion  among  sound  and  evangelical  min- 
isters, in  regard  to  the  topics  which  ought 
to  be  chiefly  insisted  on  in  revivals  of  re- 
ligion. 

"The  following,"  says  Dr.  Wayland, 
in  the  Appendix  to  Sprague's  Letters,  "I 
believe  to  be  some  of  the  most  important. 
The  entire  want  of  holiness  of  all  men  by 
nature  ;  the  justice  of  God  in  the  everlast- 
ing condemnation  of  sinners  ;  the  exceed- 
ing sinfulness  of  sin  ;  the  entire  inability 
of  man,  by  his  own  works,  to  reconcile 
himself  to  God  ;  the  sufficiency,  freedom, 
and  fulness  of  tlie  atonement  ;  the  duty  of 
immediate  repentance,  and  faith  in  Jesus 
Chri.st ;  the  inexcusableness  of  delay  ;  the 
exhibition  of  the  refuges  of  lies  under  which 


sinners  hide  themselves  ;  the  sovereignty 
of  God  in  the  salvation  of  sinners  ;  the 
clear  exhibition  of  the  truth,  that  he  is  un- 
der no  manner  of  obligation  to  save  them  ; 
and  the  necessity  of  the  agency  of  the  Spirit 
of  God  to  the  conversion  of  any  individual 
of  the  human  race." 

Dr.  Hyde,  whom  you  well  remember  as 
the  patriarch  of  Berkshire  county,  Massa- 
chusetts, and  whose  labors  were  remarka- 
bly blessed  in  revivals  of  religion,  tells  us, 
that  the  substance  of  his  preaching  at  such 
times  was,  "  The  holiness  and  immutabili- 
ty of  God  ;  the  purity  and  perfection  of  his 
law  ;  the  entire  depravity  of  the  heart, 
consisting  of  voluntary  opposition  to  God 
and  holiness;  the  fulness  and  all-sufliciency 
of  the  atonement  made  by  Christ  ;  the  free- 
ness  of  the  offer  of  pardon  made  to  all,  on 
condition  of  repentance  ;  the  necessity  of  a 
change  of  heart  by  the  Holy  Spirit,  arising 
from  the  deep-rooted  depravity  of  men, 
which  no  created  arm  could  remove  ;  the 
utter  inexcusableness  of  sinners  in  reject- 
ing the  kind  overtures  of  mercy,  as  they 
act  freely  and  voluntarily  in  doing  it ;  and 
the  duty  and  reasonableness  of  immediate 
submission  to  God." 

These,  for  substance,  are  the  doctrines 
which  have  been  preached  and  most  emi- 
nently blessed  in  American  revivals,  from 
the  days  of  Edwards,  Whitfield,  and  Bella- 
my, to  the  present  hour,  and  which,  I  have 
no  doubt,  God  will  continue  to  bless  down 
to  the  end  of  time.  They  place  God  on 
the  throne,  and  the  sinner  in  the  dust,  as  a 
rebel  justly  doomed  to  death  ;  they  bring 
the  law  to  bear,  with  all  its  reasonable 
claims,  and  all  its  terrible  denunciations, 
directly  upon  the  sinner's  conscience  ;  they 
show  him  that  there  is  but  one  way  of  es- 
cape, and  that  so  wicked  is  his  heart  he 
will  never  avail  himself  of  it,  unless  made 
"  willing  in  the  day  of  God's  power  ;"  they 
bring  him  in  guilty,  before  the  whole  uni- 
verse, of '^destroying  himself,"  and  prepare 
him,  when  plucked  as  "  a  brand  from  the 
burning,"  to  ascribe  his  deliverance  to  the 
infinite  grace  and  mercy  of  God. 

The  more  thorough  you  are  in  your 
preaching,  my  son,  the  more  you  exalt 
God  ;  the  more  you  lay  open  the  windings 
and  desperate  wickedness  of  the  human 
heart  ;  the  more  clearly  you  prove  the  im- 
possibility of  the  sinner's  ever  being  justi- 
fied by  the  deeds  of  the  law  ;  the  more  you 
press  him  with  the  guilt  and  ingratitude  of 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


577 


rejecting  Christ,  the  deeper  and  more  gen- 
uine will  be  bis  convictions,  and  the  greater 
the  probability  that  his  conversion  will  be 
radical  and  saving.  He  may,  it  is  true,  be 
self-deceived  after  all ;  but  it  is  much  more 
difficult  to  get  a  false  hope  under  such 
preaching,  than  where  the  preaching  is 
superficial  and  indefinite.  "  They  have 
healed  the  hurt  of  the  daughter  of  my  peo- 
ple slightly."  Have  we  not  reason  to  fear 
that  this  has  been  the  case  in  some  places 
where  converts  have  been  counted  by 
scores,  if  not  by  hundreds? 

Let  your  appeals,  my  dear  E.,  be  to  the 
hearts  and  consciences  of  your  hearers, 
and  not  to  their  animal  sympathies.  It  is 
perfectly  easy,  when  the  attention  of  large 
numbers  is  once  called  up,  to  work  upon 
the  passions,  and  produce  a  powerful  ex- 
citement ;  and  many  a  genuine  revival,  I 
have  no  doubt,  has  in  this  way  degenerated 
into  the  wildest  fanaticism.  Nervous  sen- 
sibility, pouring  itself  out  in  tears,  and 
groans,  and  shouting,  is  not  conviction,  nor 
conversion,  though  often  mistaken  for  both. 
A  breathless  silence  under  the  simple  ex- 
hibition of  divine  truth,  as  if  the  day  of 
judgment  was  just  at  hand,  is  a  much  surer 
indication  of  the  presence  and  striving  of 
the  Spirit,  than  those  swoonings  and  out- 
cries which  are  sometimes  encouraged  by 
professed  revival  preachers.  A  judicious 
pastor,  who  is  at  all  acquainted  with  the 
history  of  the  church,  and  the  philosophy 
of  the  human  mind,  will  be  so  far  from  try- 
ing to  work  upon  the  sympathies  of  his  au- 
dience, especially  when  a  single  spark 
might  kindle  them  into  a  flame,  that  he 
will  hold  them  in  check  as  long  as  he  can  ; 
and  if  you  ask  hini,  why  he  is  so  much 
afraid  of  high  excitement,  he  will  tell  you 
it  is  because  it  is  so  apt  to  be  mistaken  for 
conviction,  and  because  it  unfits  the  awak- 
ened sinner  for  taking  those  discriminating 
and  rational  views  of  divine  truth,  which 
are  in  the  highest  degree  important,  if  not 
absolutely  essential  to  his  conversion.  Till 
sinners  are  brought  to  realize  their  danger, 
there  is  no  hope  of  their  "  fleeing  from  the 
wrath  to  come  ;"  but  the  more  self-possess- 
ed they  can  be  kept,  the  more  will  they  be 
profited  by  sound  scriptural  instruction,  and 
the  less  likely  will  they  be  to  take  up  with 
a  false  hope. 

Some  celebrated  revival  preachers  make 
conversion  one  of  the  easiest  things  in  the 
world.  They  tell  the  sinner,  that  he  can 
73 


submit  to  God  and  become  a  Christian,  just 
as  easy  as  he  can  rise  from  his  seat,  or  turn 
over  his  hand.  It  is  a  simple  act  of  the 
will.  He  has  only  to  resolve  that  he  will 
turn  right  about — that  he  will  renounce  the 
world  and  serve  the  Lord,  and  the  thing  is 
done;  he  is  a  Christian,  and  may  "go  on 
his  way  rejoicing."  This  is  a  very  short 
method,  certainly,  and  extremely  well  cal- 
culated to  allay  the  fears  of  the  sinner,  if 
he  can  be  made  to  believe  it.  He  will  be 
likely  either  to  form  the  resolution  in  his 
own  strength,  and  so  settle  down  upon  a 
false  hope,  or  to  say  in  his  heart,  "  If  it  is 
so  easy  a  thing  to  repent,  then  I  can  repent 
at  any  future  time  just  as  well  as  now,  and 
I  will  give  myself  no  more  trouble  about  it. 
Surely  one  of  the  easiest  things  in  the 
world  may  be  done,  though  it  should  be 
postponed  to  the  very  last  hour  of  life."    - 

But  where  do  these  preachers  get  their 
authority  for  saying,  that  it  is  so  easy  for 
one  to  "  break  olF  his  sins  by  righteousness, 
and  his  iniquities  by  turning  unto  God  V 
Do  they  rind  it  in  the  Bible  ?  Where  ?  In 
what  book  or  chapter,  either  of  the  Old 
Testament  or  the  New  ?  Sinners  are  cer- 
tainly in  many  places  commanded  to  repent. 
Salvation  is  offered  to  the  vilest,  without 
money  and  without  price ;  and  we  are 
abundantly  taught,  that  there  is  nothing  but 
their  own  voluntary  depravity  in  the  way 
of  their  accepting  the  offer.  They  may 
have  the  pearl  of  great  price  if  they  will 
take  it  as  a  gift.  But  all  this  is  very  dif- 
ferent from  saying,  that  it  is  an  easy  thing 
for  the  enemies  of  God  to  become  his 
friends ;  for  those  who  are  "  dead  in  tres- 
passes and  sins,  to  wake  and  rise  from  th& 
dead,  that  Christ  may  give  them  life." 

The  truth  is,  that  the  scriptures  represent 
it  not  as  the  easiest,  but  as  one  of  the  hard- 
est things  in  the  world,  to  turn  from  the 
love  and  practice  of  sin  to  the  love  and 
practice  of  holiness.  "Can  the  Ethiopian 
change  his  skin,  or  the  leopard  his  spots  ? 
Then  may  ye  who  are  accustomed  to  do 
evil  learn  to  do  well."  "  A  corrupt  tree 
cannot  bring  forth  good  fruit."  "An  evil 
man,  out  of  the  evil  treasure  of  his  heart, 
bringeth  forth  that  which  is  evil."  "No 
man  can  come  to  me,  except  the  Falher» 
who  hath  sent  me,  draw  him."  "The  car. 
nal  mind  is  enmity  against  God,  for  it  is 
not  sul)jpct  to  the  law  of  God,  neither  inv 
deed  can  it  be."  I  might  quolo  many  other 
passages  of  tlie  same  import,  but  ihcsc  are 


578 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


sufficient  to  prove,  that  it  is  a  hard  thing  for 
a  sinner  to  comply  with  the  offers  of  the 
gospel,  and  become  reconciled  to  God — so 
hard,  that  without  divine  assistance  no  one 
will  ever  repent.  Let  those  who  represent 
to  the  avvakened  sinner  that  it  is  perfectly 
easy,  tell  him  in  what  sense  it  is  easy.  If 
they  explain  their  meaning  to  be,  that  there 
is  nothing  in  the  way  but  his  own  rebel- 
lious and  wicked  heart,  it  is  all  very  true  ; 
but  is  it  easy  to  conquer  a  wicked  and  re- 
bellious heart  ?  Ask  him,  and  he  will  re- 
ply, "  I  find  it  the  hardest  thing  I  ever  at- 
tempted in  my  life.  I  would  give  all  I 
have  in  the  world  if  I  could  repent,  but  I 
cannot.  When  you  tell  me,  that  nothing 
hinders  but  the  obstinacy  of  my  own  heart, 
it  is  the  same  thing  as  telling  me  that  noth- 
ing hinders  but  the  greatest  "of  all  possible 
hinderances,  for  I  feel  that  nothing  short  of 
divine  power  can  remove  it,"  This  is  just 
what  thousands  have  felt  when  under  con- 
viction ;  it  is  what  sinners  feel  every  day, 
where  there  are  genuine  revivals  of  reli- 
gion ;  and  I  might  appeal  to  "  a  great  cloud 
of  witnesses,"  in  the  church  militant  and 
the  church  triumphant,  that  they  found  it  in- 
finitely hard  to  repent,  till  God  took  away 
their  stony  hearts,  and  gave  them  hearts 
of  flesh.  Urge  upon  the  sinner  the  imme- 
diate duty  of  repentance,  as  if  you  was 
pleading  with  him  to  escape  from  a  burning 
house.  You  cannot  be  too  importunate. 
Tell  him  he  is  entirely  inexcusable  for  re- 
maining impenitent  a  single  moment,  since 
there  is  nothing  in  the  way  but  his  own 
-criminal  backwardness ;  but  do  not  tell 
him  it  is  an  easy  thing  to  repent.  If  he 
knows  any  thing  about  "  the  plague  of  his 
-own  heart,"  he  will  not,  he  cannot  believe 
'you  ;  and  if  he  has  never  felt  it,  you  will 
in  all  probability  lull  him  into  a  fatal  stu- 
pidity. 

As  you  will  sometimes  hear  preachers 
calling  upon  sinners  to  repent,  without  ever 
clearly  explaining  what  they  mean  by  re- 
pentance, so  you  will  hear  them  ringing  all 
the  changes  they  can  think  of  upon  the 
word  submission.  "  You  are  rebels  ;  you 
must  submit ;  you  must  throw  down  your 
arms.  Have  you  submitted  ?  When  will 
you  submit  ?  If  you  do  not  submit,  you 
must  perish  ;"  and  much  more  to  the  same 
purpose.  Now,  I  do  not  object  to  such  ap- 
peals when  properly  explained,  although  it 
should  be  borne  in  mind  by  every  preacher, 
that  this  is  not  the  phraseology  in  which 


Christ  and  his  apostles  addressed  their  im- 
penitent hearers.  It  was,  "  Repent,  for  the 
kingdom  of  heaven  is  at  hand."  "  Repent, 
and  believe  the  gospel."  God  now  com- 
mandeth  all  men  everywhere  to  repent. 
Urging  sinners  to  submit — to  submit — to 
submit,  without  showing  them  clearly  what 
true  gospel  submission  is,  and  how  it  differs 
from  supreme  selfishness,  is  moving  in  a 
circle  ;  and  I  am  afraid  that  many,  under 
such  preaching,  think  they  have  submitted, 
without  understanding  the  true  meaning  of 
the  term,  and  while  their  hearts  are  as  full 
of  rebellion  as  ever. 

Some  preachers  are  afraid  to  tell  the 
sinner,  after  having  earnestly  exhorted 
him  to  repent,  that  he  is  entirely  dependent 
upon  the  Holy  Spirit  for  a  new  heart,  lest 
he  should  be  discouraged,  and  charge  them 
with  contradicting  in  one  sermon  what  they 
had  said  in  another.  But  what  contradic- 
tion or  inconsistency  is  there  between  the 
two  propositions,  that  it  is  the  sinner's  im- 
mediate duty  to  repent,  and  that  nothing 
short  of  the  power  of  God  will  ever  bring 
him  to  repentance  ?  It  is  perfectly  true, 
that  nothing  but  his  own  desperate  depravi- 
ty hinders  him  ;  that  he  might  repent  if 
he  would.  It  is  perfectly  true,  also,  that 
God  alone  can  subdue  and  melt  his  stub- 
born heart.  In  other  words,  the  only  thing 
which  makes  divine  efficiency  necessary 
is,  he  is  so  obstinate  and  wicked,  that  noth- 
ing short  of  Almighty  power  can  ever 
bring  him  to  the  foot  of  the  cross. 

And  to  this  point,  my  son,  you  must 
bring  him  ;  here  you  must  shut  him  up,  or 
he  will  escape  you.  Till  he  is  convinced 
of  the  total  depravity  of  his  heart  ;  till  he 
is  brought  to  see  that  this  affords  him  no 
excuse  for  his  impenitence,  and  to  despair 
of  ever  helping  himself,  there  is  no  ground 
to  hope  that  he  will  smite  upon  his  breast 
with  the  publican,  and  cry,  "  God  be  mer- 
ciful to  me  a  sinner."  Preach  to  him  so 
as  to  make  him  believe,  that  with  his  wicked 
heart  he  can  repent  whenever  he  pleases, 
and  he  will  either  dismiss  his  fears,  or  em- 
brace  a  false  hope.  On  the  other  hand, 
preach  to  him  so  as  to  make  him  believe 
that  he  has  no  power  to  repent,  and  he  will 
make  no  effort ;  he  will  sit  stupidly  down, 
and  "  wait  God's  time"  to  convert  him. 
He  must  be  made  to  see  and  feel  that  he  is 
helpless,  and  that  his  helplessness  is  crimi- 
nal, before  he  will  cast  himself  upon  the 
mercy  of  God,  through  a  Redeemer. 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


579 


I  cannot  dismiss  this  topic  without  quoting 
a  paragraph  from  Dr.  Griffin's  letter  to 
Dr.  Sprague,  in  1832  :— 

"  Sinners  have  been  constantly  urged  to 
immediate  repentance,  and  every  excuse 
has  been  taken  away.  At  the  same  time, 
we  have  not  denied  or  concealed  their  de- 
pendence, for  the  sake  of  convincing  them 
of  their  obligations.  On  the  contrary,  we 
have  esteemed  it  vital  to  urge  that  depend- 
ence, in  order  to  drive  them  from  all  reli- 
ance on  their  own  strength,  and  to  make 
them  die  to  every  hope  from  themselves. 
All  that  you  can  possibly  gain  by  flattering 
their  independence,  is  to  extort  a  confession 
of  their  obligations  ;  for,  as  to  matter  of  fact, 
they  will  not  submit  until  they  are  made 
willing  in  the  day  of  God's  power  ;  and  if 
you  can  fasten  upon  them  their  obligations, 
without  that  falsehood  which  robs  God  of 
his  glory,  pray  let  it  be  done.  This  we 
have  found  it  possible  to  do.  We  have 
shown  them  that  their  obligations  rest  on 
their  faculties,  and  are  as  reasonable  and 
as  complete  as  though  the  thing  required 
was  merely  to  walk  across  the  floor  ;  that 
their  faculties  constitute  a  natural  ability — 
that  is,  a  full  power  to  love  and  serve  God, 
if  their  hearts  were  well-disposed — leaving 
nothing  in  the  way  but  a  bad  heart,  for 
which  they  are  wholly  to  blame,  if  there 
is  any  blame  in  the  universe  ;  that  sin  can 
rest  nowhere  but  in  the  heart,  and  that  if 
you  drive  it  beyond  the  heart  you  drive  it 
out  of  existence  ;  that  they  alone  create 
the  necessity  for  God  to  conquer  them,  and 
to  decide  whether  he  will  conquer  them  or 
not ;  that  it  is  an  everlasting  blot  on  crea- 
tion, that  God  has  to  speak  a  second  time 
to  induce  creatures  to  love  him,  much  more 
that  he  has  to  constrain  them  by  his  con- 
quering power  ;  and  yet,  after  all  his  pro- 
visions and  invitations — after  he  has  sent 
his  Son  and  his  Spirit  to  save  them — after 
he  has  opened  the  door  wide,  and  stands 
with  open  arms  to  receive  them,  they  will 
still  break  their  way  to  perdition,  if  his  al- 
mighty power  do  not  prevent ;  that  by  their 
own  fatal  obstinacy  they  are  cast  entirely 
upon  his  will  ;  that  they  are  wholly  in  his 
nands ;  that  if  he  frown  they  die,  if  he 
smile  they  live  forever.  This  is  the 
grandest  of  all  means  to  press  them  out  of 
themselves  ;  to  cast  them  dead  and  helpless 
upon  God  ;  to  make  them  die  that  they 
may  be  made  alive.  Conceal  their  depend- 
ence in  order  to  make  them  feel  their  c^  }- 


gallons  !  The  maddest  purpose  that  ever 
was  conceived,  unless  the  thing  required  is 
to  be  done  in  their  own  strength.  If  there 
is  any  truth  sweeter  than  all  the  rest  it  is 
this,  that  we  are  absolutely,  totally,  and 
eternally  dependent  on  God's  sanctifying 
grace,  and  that  he  will  have  all  the  glory; 
if  any  view  of  God  more  supporting  and 
encouraging  than  all  the  rest,  it  is  that 
which  the  Christian  takes,  when  he  feelingly 
says,  '  My  soul,  wait  thou  only  upon  God, 
for  my  expectation  is  from  him.'  Take 
any  thing  else  away,  but  take  not  away 
my  God.  This  is  the  last  truth  that  I  will 
give  up,  till  I  yield  my  reason  and  my  im- 
mortal hopes.  If  there  is  any  truth  in 
defence  of  which  I  would  go  on  a  crusade, 
or,  better  still,  in  support  of  which  I  would 
go  to  the  stake,  it  is  this.  If  you  see  this 
denial  shut  up  heaven,  and  then,  instead  of 
the  Holy  Ghost,  you  see  revivals  carried  on 
by  human  devices  operating  on  the  passions, 
there  is  more  cause  to  mourn  than  rejoice." 
Without  wishing  to  bind  you  to  any 
particular  arrangement  of  subjects  in  your 
preaching,  in  the  present  interesting  state 
of  your  congregation,  I  would  advise  you 
to  mark  out  a  plan,  corresponding  as  nearly 
as  may  be  with  the  operations  of  the  Holy 
Spirit,  in  the  several  stages  of  awakening, 
conviction,  and  conversion.  I  believe  every 
pastor,  who  has  had  much  experience  in 
revivals,  will  tell  you  that  he  has  found 
great  advantage  in  being  somewhat  system- 
atical in  bringing  forward  appropriate  sub- 
jects. When  sinners  first  begin  to  inquire, 
or  are  yet  stupid,  they  need  one  class  of 
discourses  ;  when  they  are  thoroughly 
awakened,  another  ;  and  when  they  are 
beginning  to  indulge  hope,  another.  The 
first  object  is  to  alarm  them,  and  gain  their 
attention  ;  the  next,  is  to  convince  them  of 
their  guilt,  and  desert  of  endless  punish- 
ment ;  the  next,  to  bring  them  to  Christ  as 
the  only  Saviour. 

CHAPTER    III. 

If  a  happy  revival  should  spread  through- 
out your  congregation,  as  I  hope  it  may, 
you  will  have  even  more  to  do  out  of  the 
pulpit  than  in.  Though  it  would  not  be 
possible  for  you  to  attend  all  the  neighbor- 
hood, and  more  general  prayer-meetings, 
your  approbation  and  advice,  I  take  it  for 
granted,  will  be  sought  for  with  reference 
to  their  frequency,  their  length,  and  the 
rianner  of  conducting  them,  and  you  will 


580 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


wish  to  be  present  as  often  as  you  can. 
Inquirers  will  not  improbably  be  calling 
upon  you  almost  every  hour  of  the  day. 
Interesting  cases  of  awakening  and  convic- 
tion will  require  your  special  attention,  and 
sometimes  a  great  deal  of  it.  Twenty 
families  will  want  to  see  you  in  an  after- 
noon, and  will  feel  as  if  they  could  not  be 
denied.  You  will  probably  be  sent  for  in 
the  night,  as  I  have  been,  to  visit  persons 
in  the  greatest  distress  for  their  souls  ;  you 
will  have  to  talk  with  the  awakened  hour 
after  hour,  and  day  after  day,  till  you  have 
no  more  strength  left ;  and  after  the  utmost 
you  can  do,  will  feel  that  more  than  you 
have  been  able  to  accomplish  is  left  undone. 

As  you  are  a  frail,  dying  man,  and  there 
are  limits  beyond  which  you  cannot  go  with- 
out breaking  down,  a  great  deal  will  depend 
upon  the  arrangements  which  you  make  to 
enlist  the  officers  of  your  church,  and  other 
intelligent  and  discreet  members  in  the 
work,  and  to  lay  out  your  own  strength  in 
the  most  economical  manner.  Though  you 
cannot  attend  all  the  religious  meetings  in 
person,  you  will  be  able,  I  presume,  to  keep 
them  under  the  direction  of  those  in  whose 
discretion,  piety,  and  experience  you  have 
confidence,  and  who,  by  conversing  freely 
with  their  neighbors,  both  in  and  out  of  the 
church,  will  be  able  to  keep  you  advised 
of  the  state  of  things  in  all  parts  of  the 
parish.  This  is  a  point  of  great  importance. 
A  pastor  ought,  if  possible,  in  the  height  of 
a  revival,  to  be  made  fully  acquainted  every 
day  with  its  progress,  that  he  may  know 
how  to  preach  on  the  sabbath,  and  where 
his  other  labors  are  most  wanted. 

If  your  time  and  strength  would  allow 
you  to  converse  with  each  inquirer  privately 
and  often  enough,  either  in  your  own  study 
or  at  home,  this  might  be  the  best  way  ;  but 
where  fifty  or  a  hundred  are  deeply  anxious 
at  once,  it  is  entirely  impracticable.  Were 
you  to  spend  every  moment  in  this  way,  it 
would  not  be  enough.  You  must  resort  to 
some  plan  for  bringing  those  together,  more 
or  less  frequently,  who  desire  and  need 
your  advice.  I  know  not  how  many  plans 
have  been  tried  for  saving  time,  laut  the 
following  are  among  the  most  common,  at 
least  in  this  part  of  the  country  : — Some- 
times those  who  are  awakened  are  requested 
to  remain  in  their  seats,  after  the  congrega- 
tion have  retired,  that  they  may  be  prayed 
with  and  addressed  collectively,  or  convers- 
ed with*  individually  by  the  pastor  ,*  some- 


times they  are  requested  to  retire  from  the 
church  to  the  lecture-room  for  the  same  pur- 
pose ;  sometimes  the  pastor,  at  the  close  of 
the  public  exercises,  invites  all  who  wish  for 
personal  conversation  to  come  to  his  own 
house  on  sabbath  evening.  At  others,  when 
the  number  is  large,  he  appoints  an  inquiry 
meeting  to  be  held  in  some  convenient  place 
on  Monday  or  Tuesday  evening  ;  and 
sometimes,  for  convenience'  sake,  the  in- 
quirers in  different  neighborhoods  are  invi- 
ted to  meet  the  pastor  in  one  of  their  own 
houses.  These  invitations  are  more  or  less 
restricted,  according  to  the  judgment  of 
difTerent  ministers.  Some  invite  only  those 
who  are  already  anxious,  and  have  made 
up  their  minds  to  seek  salvation,  let  who 
will  neglect  it ;  while  others  extend  the  in- 
vitation to  all,  whether  they  feel  any  reli- 
gious concern  or  not.  Some  spend  the  time 
chiefly  in  general  exhortation  and  prayer, 
and  often  invite  such  as  wish  for  personal  con- 
versation to  stay  after  the  meeting  is  closed  ; 
others  address  individuals  personally,  and 
ask  them  questions  loud  enough  to  be  heard 
by  all ;  while  others  pass  round  from  seat  to 
seat,  spending  from  one  to  five  minutes  with 
each  individual,  conversing  in  a  low  whisper. 
Without  advising  you  to  adopt  either  of 
these  plans,  to  the  exclusion  of  all  the  rest, 
I  will  just  mention  the  course  which  I  used 
to  pursue,  and  which  I  should  pursue  again 
under  similar  circumstances.  In  the  early 
part  of  the  revival,  and  while  the  inquirers 
were  but  few,  I  met  them  in  a  way  not  to 
excite  any  particular  observation.  When 
the  work  had  advanced  so  far  that  I  was 
convinced  a  pretty  large  number  would  at- 
tend, I  appointed  an  inquiry  meeting  from 
the  desk,  to  be  held  on  Monday  evening, 
and  continued  it  from  week  to  week,  as  long 
as  the  revival  lasted.  Sabbath  evening  was 
not  selected,  because  we  commonly  had 
preaching,  and  after  three  public  services 
many  were  too  much  exhausted,  both  in 
body  and  mind,  to  be  profited  by  any  fur- 
ther  instruction.  Monday  evening  was 
chosen  as  being  nearest  to  the  sabbath  ;  for 
in  those  days  we  relied  more  on  the  sab- 
bath to  advance  the  revival,  and  bring  in 
new  inquirers,  than  any  other  day  of  the 
week.  My  invitations  were  confined  to 
those  who  were  more  or  less  anxious  ; 
and  whatever  advantage  others  may  possi- 
bly derive  from  attending,  I  have  seen  more 
than  one  irquiry  meeting  chilled,  and  in 
my  judgment  spoiled,  by  their  presence.  It 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


581 


makes  a  wonderful  difference  in  the  efTect, 
whether  the  majority  are  deeply  impressed, 
or  but  little  interested,  if  interesled  at  all. 

My  manner  of  conducting  these  meetings 
was,  after  a  short  prayer  and  a  short  ad- 
dress, to  pass  round  and  speak  to  each  in- 
dividual in  a  whisper,  which  could  rarely 
be  heard  by  any  other  person  ;  and  in  this 
way  I  ascertained  the  feelings  of  from 
thirty  to  fifty  persons  within  tlie  hour  and 
a-half.  When  the  number  of  inquirers  was 
much  larger,  I  invited  some  ministerial 
brother  to  come  and  assist  me.  When  any 
important  thought  was  suggested  by  the  an- 
swers which  my  questions  elicited,  I  was 
in  the  habit  of  throwing  it  out  to  the  meet- 
ing as  briefly  as  possible,  and  then  passing 
on.  Whenever  I  found  a  case  requiring 
special  attention,  I  reserved  it  for  an  early 
interview  elsewhere.  Besides  these  gene- 
ral inquiry  meetings,  I  appointed  smaller 
ones  when  the  state  of  things  seemed  to  de- 
mand it,  and  found  them  very  useful, 
while  much  time  was  saved  which  it  would 
have  cost  me  to  go  from  house  to  house. 

Much  has  been  said  within  a  few  years 
past,  for  and  against  "  new  measures,"  and 
you  will  probably  expect  something  from 
me  on  this  controverted  subject.  My  own 
views  are,  perhaps,  somewhat  peculiar.  I 
neither  approve  of  new  measures  as  such, 
nor  condemn  them.  I  care  not  whether  a 
measure  be  new  or  old,  provided  it  be  scrip- 
tural, and  well  adapted  to  bring  sinners  to 
repentance,  and  to  build  up  the  church  up- 
on "  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the 
chief  corner-stone."  Five  and  twenty 
years  ago  inquiry  meetings,  as  they  are 
now  generally  conducted,  and  female 
prayer-meetings,  were  new  measures  ; 
and  I  think  it  not  unlikely,  that  as  revi- 
vals  become  more  frequent  and  powerful, 
other  measures,  which  have  not  yet  been 
thought  of,  will  be  adopted  with  great 
success.  While,  therefore,  I  feel  constrain- 
ed to  express  my  strong  disapprobation  of 
some  of  the  measures  which  have  been  in- 
troduced by  certain  "  revivalists"  in  differ- 
ent parts  of  the  country,  it  is  not  because 
they  are  new  ;  it  is  because  I  think  their 
direct  tendency  is  to  corrupt  revivals,  and 
fill  the  churches  with   false  professors. 

One  of  these  measures  is  calling  on  sin- 
ners to  rise  and  "  commit  themselves,"  be- 
fore the  whole  congregation.  This  is  done 
under  the  impression,  that  if  you  can  induce 


a  person  to  take  such  a  step,  he  will  be  more 
likely  to  become  a  Christian  than  if  he 
were  left  to  his  own  meditations,  and  to 
be  conversed  with  privately  by  the  pas- 
tor. It  may  be  so  in  some  instances  — 
and  if  the  essence  of  religion  consisted 
in  pledges  and  external  observances,  a 
great  point  would  certainly  be  gained  by 
persuading  as  many  as  possible  thus  to 
commit  themselves ;  but  men's  rising  in 
different  parts  of  the  house  to  be  prayed 
for  is  not  repentance,  and  is  not  under- 
stood to  be,  either  by  them  or  the  preacher. 
It  is  at  most  a  public  announcement,  that 
they  are  willing  to  be  regarded  as  inquirers. 
Now  is  there  the  slightest  intimation  in  the 
New  Testament,  that  the  apostles,  or  other 
primitive  preachers,  ever  adopted  any  such 
measure?  Did  they  ever  call  upon  such 
of  their  hearers  as  were  awakened  under 
their  sermons,  to  rise  and  be  prayed  for 
as  inquirers,  or  in  any  way  to  pledge  them- 
selves that  they  would  attend  to  the  gospel 
message  ?  Did  they  not  always  come  di- 
rectly to  the  point,  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved." 
"  Repent  and  be  baptized  every  one  of  you 
in  the  name  of  the  Lord  Jesus  Christ,  for  the 
remission  of  sins."  There  is  great  dan- 
ger,  when  you  persuade  a  man  who  is  not 
yet  converted  publicly  to  commit  himself, 
that  he  will  be  induced  by  other  than  reli- 
gious  feelings  and  motives,  to  persevere 
and  come  into  the  church,  and  hang  as  a 
dead  weight  upon  the  cause.  The  pride 
of  consistency  in  whatever  men  publicly 
pledge  themselves  to,  will  often  carry 
them  much  further  than  their  principles 
would  have  carried  them.  I  am  satisfied, 
that  in  general  those  conversions  are  most 
to  be  depended  upon,  which  excite  the  least 
public  observation  in  the  process  which 
precedes  them. 

Another  measure,  which  seems  to  me  still 
more  objectionable,  is,  calling  persons  for- 
ward to  the  "  anxious  seats."  Even  if  noth- 
ing more  were  done,  than  simply  to  invite 
such  as  are  seriously  impressed  to  come  out 
from  the  congregation,  and  take  seats  spe- 
cially provided  for  them  near  the  pulpit,  I 
should  regard  it  as  a  measure  of  more  than 
doubtful  expediency.  But  when  they  are 
urged,  and  entreated,  and  addressed  indivi- 
dually, and  almost  forced  to  come  forward, 
I  cannot  help  regarding  it  as  unauthorized 
and  highly  exceptionable.  As  two  venera- 
ble fathers  of  the  Presbyterian  church  have, 


582 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


in  the  appendix  to  Dr.  Sprague's  Letters 
on  Revivals,  so  well  expressed  my  own 
views  on  this  important  subject,  I  am  happy 
to  avail  myself  of  the  substance  of  their  re- 
marks in  this  communication. 

"  Far  be  it  from  me,"  says  Dr.  Miller, 
p.  37,  "  to  pronounce  a  sentence  of  condem- 
nation on  those  brethren  who  have  thought 
it  their  duty  to  countenance  anxious  seats, 
or  to  question  that  good  has  sometimes  been 
done,  where  they  have  been  used  ;  but  the 
decisive  question  is,  can  this  method  of  pro- 
ceeding be  considered  as  the  best  mode,  nay, 
as  a  really  eligible  mode,  of  drawing  to  a 
point  and  ascertaining  the  exercises  of  se- 
rious inquirers  ?  Is  it  the  best  way  of  test- 
ing the  deliberate  purpose  of  persons  whose 
attention  has  been  aroused  for  the  first  time, 
perhaps  only  a  few  minutes  before,  to  the 
great  subject  of  religion  ?  It  would  by  no 
means  occur  to  me  as  the  most  judicious 
way  in  ordinary  cases,  of  drawing  the  line 
between  the  careless  and  the  truly  anxious 
inquirer,  to  request  all  who  were  disposed 
to  think  seriously,  to  rise  and  present  them- 
selves before  a  public  assembly,  and  this, 
perhaps,  at  the  very  close  of  the  sermon,  by 
means  of  which,  it  was  hoped  they  had  for 
the  first  time  begun  to  feel  and  inquire 
about  salvation,  and  of  course,  in  a  few  mi- 
nutes after  they  thus  began  to  feel.  I 
should  expect  the  persons  rising  and  pre- 
senting themselves,  to  be,  for  the  most  part, 
the  forward,  the  sanguine,  the  rash,  the 
self-confident,  and  the  self  righteous  ;  and 
that  many  who  kept  their  seats  would 
prove  to  be  the  modest,  the  humble,  the 
broken-hearted. 

"  I  know  it  is  urged,  that  the  awakened 
should  be  prevailed  upon  to  '  commit  them- 
selves' as  soon  as  possible.  But  suppose, 
after  a  solemn  and  pointed  sermon,  an  invi- 
tation to  be  given  to  all  present,  who  felt 
the  importance  of  an  immediate  attention  to 
the  things  which  belong  to  their  peace,  to 
come  forward  and  take  the  seats  provided 
for  them  near  the  pulpit.  Suppose  two 
hundred  to  present  themselves  as  objects 
of  attention  and  prayer  ;  and  suppose  at 
the  end  of  three  months,  fifty  of  these  to 
unite  themselves  with  the  church,  on  the 
ground  of  '  a  good  hope  through  grace' — 
fifty  more  to  take  the  same  step,  not  be- 
cause they  were  satisfied  of  their  Chris- 
tian character,  but  because  they  had 
'committed  themselves,'  and  did  not  wish 
to    appear    fickle,  or    apostates  :  and    the 


remaining  hundred  to  return  with  greater 
obduracy  than  before  to  their  former  sin- 
ful course.  Would  it  be,  upon  the  whole, 
more  favorable  to  the  interests  of  the  Re- 
deemer's kingdom,  than  if,  in  pursuance  of 
what  are  called  the  old  measures,  none  but 
the  fifty  genuine  converts  had  ever  been 
brought  forward  to  public  view  at  all,  and 
not  even  these,  till  they  had  had  opportunity 
to  bring  their  exercises  to  the  test  of  time — 
to  count  the  cost  of  the  undertaking  ?  The 
church  indeed,  in  the  latter  case,  might  not 
grow  in  numbers  quite  so  rapidly  ;  but 
she  would  be  less  burdened  with  spurious 
members,  and  much  less  in  danger  of  pla- 
cing the  fifty  who  insincerely  took  upon 
themselves  the  vows  of  Christ,  and  the 
hundred  who  drew  back,  in  a  state  far 
more  perilous  than  ever,  in  regard  to  their 
final  salvation. 

"  Let  it  not  be  said,  that  inviting  to  anx- 
ious seats  is  the  only  effectual  method  of 
ascertaining  who  are  under  serious  impres- 
sions and  who  are  not.  Why  not  invite  all 
who  are  anxious  to  remain  after  the  congre- 
gation is  dismissed,  or  to  meet  their  pastor 
the  next  evening  for  the  purpose  of  disclos- 
ing  their  feelings,  and  being  made  the  sub- 
jects of  instruction  and  prayer  ?  It  surely 
affords  a  far  better  opportunity  to  give  ap- 
propriate instruction.  It  prevents  the  mis- 
chief of  dragging  those  into  public  view 
whose  exercises  are  immature ;  and  it 
avoids  the  danger,  which  to  many,  and  es- 
pecially to  young  people,  may  be  very  for- 
midable ;  I  mean  the  danger  of  being  in- 
flated by  becoming  objects  of  public  atten- 
tion, and  by  being  forthwith  addressed  and 
announced  as  undoubted  'converts.' 

"To  anxious  seats  (a  strange  appella- 
tion) in  a  promiscuous  congregation,"  says 
Dr.  Green,  p.  138,  "  on  which  the  awaken- 
ed and  alarmed  are  placed  by  themselves 
to  be  addressed  and  prayed  for,  and  to  be 
gazed  at  by  the  whole  assembly,  I  confess 
I  am  not  friendly.  I  do  not  deny,  that  th(  y 
may  have  been  used  without  injury,  per- 
haps with  some  advantage,  in  certain  places 
and  on  particular  occasions.  But  as  a  gen- 
eral measure,  they  seem  to  be  unnecessary, 
and  seriously  objectionable.  There  is  an 
ostentation  about  them,  in  an  indiscriminate 
assemblage,  which  I  am  persuaded  keeps 
some  back  who  are  laboring  in  spirit,  and 
brings  others  there  who  feel  very  little  ; 
and  the  use  of  these  seats  has,  I  think,  been 
in   some    places  the  first    step  to  ulterior 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


583 


proceedings  of  a  very  exceptionable  char- 
acter." 

I  am  sensible,  my  dear  E.,  that  these 
views  will  be  regarded  by  some  as  quite 
too  conservative  for  this  enlightened  age  ; 
and  I  am  not  prepared  to  say  that  I  would 
under  no  circumstances  consent  to  use  the 
"anxious  seats;"  but  if  I  found  public 
opinion  in  favor  of  them  too  strong  to  be 
resisted,  I  should  think  it  my  bounden  duty 
to  do  what  I  could  to  change  that  opinion 
as  soon  and  as  fast  as  practicable.  I  am 
perfectly  satisfied,  that  nearly  all  the  con- 
gregations in  New  England  and  New  York, 
which  have  been  subjected  to  this  high 
pressure  system,  have  been  injured  by  it; 
and  there  is  reason  to  fear,  that  many  of 
the  churches  will  not  recover  from  it  for 
half  a  century  to  come.  Dear  bought  ex- 
perience, however,  has  wrought  such  a 
change,  in  many  places  where  "  anxious 
seats"  with  their  concomitants  were  once 
highly  popular,  that  I  believe  neither  min- 
isters nor  people  would  on  any  account  con- 
sent to  have  them  introduced  again.  The 
danger  now  is,  that  some  will  go  into  the 
opposite  extreme,  and  discard  even  the 
safest  and  best  means  for  carrying  on  re- 
vivals. 

CHAPTER  IV. 

I  have  a  few  suggestions  more  to  offer, 
with  respect  to  the  manner  of  conducting 
revivals.  While  your  meetings  should 
generally  be  open  to  everybody ^who  can 
be  persuaded  to  attend,  there  are  some  de- 
cided advantages  in  occasionally  meeting 
different  classes  of  the  unconverted  by  them- 
selves.  You  can  address  them  with  more 
freedom  apart,  and  adapt  your  remarks 
better  to  their  peculiar  circumstances,  than 
in  a  promiscuous  assembly.  It  will  re- 
quire but  very  few  experiments,  fully  to 
convince  you  of  this.  Some  of  your  con- 
gregation you  will  find  it  very  difficult  to 
reach  in  any  other  way.  Men  in  active 
business  will  be  apt  to  excuse  themselves 
by  the  plea,  that  your  meetings  and  their 
necessary  engagements  often  interfere. 
This  objection  you  can  obviate  by  ascer- 
taining when  they  are  most  at  leisure,  and 
making  particular  appointments  to  suit  their 
convenience.  I  shall  always  remember  a 
weekly  meeting  of  this  sort,  for  merchants 
and  other  business  men,  in  the  city  of  B — , 
which  I  had  the  privilege  of  attending 
some  twenty  years  ago,  while  assisting  a 


respected  brother  in  a  revival.  A  large 
■aumber  met  in  rotation  at  each  others' 
houses,  and  I  believe  a  majority  of  them 
ultimately  professed  religion. 

What  are  sometimes  called  parlor  meet- 
ings for  ladies  have  also  been  found  highly 

useful   in   large  towns  like  L .      Many 

individuals  have  been  induced  to  attend  such 
meetings,  and  have  been  savingly  benefited, 
who  could  not  otherwise  have  been  brought 
out  to  hear  the  gospel. 

During  the   great  revival  in   P ,  to 

which  allusion  has  already  been  made,  I 
held  a  stated  meeting  for  some  time  at  my 
own  house,  for  the  aged  of  my  congrega- 
tion, who  were  not  professors,  and  I  believe 
much  good  was  done,  which  could  hardly 
have  been  hoped  for,  had  no  such  meeting 
been  established. 

During  a  revival,  much  more  depends 
upon    what  would  be   called  little  things, 

than  is  generally  supposed.     Mr.  N , 

who  understood  this  whole  subject  better 
than  any  other  man  I  ever  knew,  and  whose 
labors  were  wonderfully  blest  for  fifteen 
years  or  more,  till  his  health  failed,  used 
to  advise  the  people  at  the  close  of  his  meet- 
ings to  go  home  as  still  as  possible — to  say 
nothing  to  each  other  on  the  way  about  the 
sermon,  or  any  thing  else,  but  to  "  com- 
mune  with  their  own  hearts  and  be  still." 
There  was  philosophy  as  well  as  religion 
in  this  advice.  Many,  I  have  no  doubt, 
talk  away  religious  impressions  with  their 
companions,  before  they  get  home,  who 
might  have  them  deepened  and  made  per- 
manent by  silent    reflection.     Mr.  N 

would  rarely  close  his  most  solemn  eve- 
ning meetings  with  singing,  because  he  said 
it  was  apt  to  divert  the  thoughts  of  inqui- 
rers from  the  sermon. 

Never  protract  your  meetmgs  to  a  late 
hour  in  the  evening.  Dismiss  the  people 
in  season  for  family  and  secret  devotions, 
before  they  retire  to  rest,  and  so  that  they 
may  retire  and  rise  early.  No  part  of  the 
day  is  worth  so  much  to  a  troubled  soul  as 
the  morning,  when  the  nerves  are  composed 
and  the  mind  is  clear. 

When  young  friends  and  companions  are 
simultaneously  awakened,  advise  them  to 
suspend  their  social  intercourse  till  the  great 
question  is  settled.  They  can  neither  help 
nor  instruct  each  other.  It  is  at  best  "  the 
blind  leading  the  blind."  By  conversing 
together  and  "comparing  themselves  among 
themselves,"  they  are   much  more  likely 


684 


ON  REVIVALS,   PASTORAL  DUTIES,  &c. 


to  get  bewildered  and  lose  their  impres- 
sions, than  to  find  the  path  to  heaven.  I 
knew  a  case  in  which  several  young  fe- 
males were  awakened  under  the  same  ser- 
mon, and  who,  instead  of  going  home  to 
their  chambers,  sat  down  and  wept  together 
till  their  alarm  nearly  subsided,  and  in  a  few 
days  they  were  as  stupid  as  ever.  Nothing 
can  be  more  unprofitable,  and  hardly  any 
thing  can  be  more  dangerous,  than  for  anx- 
ious sinners  to  spend  much  time  in  condol- 
ing one  another.  Their  chief  intercourse 
should  be  with  their  pastor  and  other  judi- 
cious Christian  friends. 

The  length  of  your  several  interviews 
with  the  careless  and  the  awakened  during 
a  revival,  should  vary  indefinitely  accord- 
ing to  the  state  in  which  you  find  them. 
Sometimes  you  will  find  it  necessary  to  say 
a  great  deal,  and  at  others  very  little  ;  and 
you  can  never  determine  how  much  before- 
hand. I  once  called  upon  a  very  intelli- 
gent member  of  my  congregation  about 
eight  o'clock  in  the  morning,  intending  to 
say  a  few  words  to  him  about  what  the  Lord 
was  doing  in  the  place,  and  pass  on.  I  did 
not  l<now  that  his  mind  was  at  all  impress- 
ed, l)Ut  I  found  him  in  such  a  peculiar  state 
that  I  could  not  safely  leave  him  till  near- 
ly noon.  The  Spirit  of  God  was  evidently 
beginning  to  strive  with  him,  but  nothing 
was  right  within  or  without.  lie  was  pre- 
pared to  dispute  every  inch  of  ground.  It 
seemed,  at  first,  as  if  there  would  be  no  end 
of  his  cavilling.  As  soon  as  one  objection 
was  answered,  or  one  excuse  was  taken 
away,  he  had  another  ready.  He  saw  that 
he  could  not  stand  against  the  claims  and 
denunciations  of  God's  law,  but  he  fought 
on  the  retreat,  if  I  may  so  express  it,  like 
a  chafed  lion.  It  was  encouraging,  how- 
ever, to  find  that  every  argument  and  ap- 
peal told  upon  his  conscience.  He  yield- 
ed one  position  after  another,  till  at  his  own 
request  we  were  upon  our  knees  at  the 
throne  of  grace  in  his  behalf.  From  that 
time  his  distress  increased,  till  he  found  re- 
lief by  unconditional  submission,  as  he 
hoped,  to  God.  Had  this  man  been  left  at 
the  end  of  the  first  or  second  hour,  lie  would 
have  felt  as  if  he  had  gained  the  victory, 
.  and  might  have  held  out  to  his  dying  day. 

Sometimes  where  you  expected  to  have 

a  hard  struggle,  you  will  find  that  the  Spirit 

■  of  the  Lord  has  gone  before  you,  and  taken 

.  away  every  excuse,  so  that  very  little  needs 

to  be  said.     Your  delightful  privilege  will 


be  rather,  to  "  stand  still  and  see  the  salva- 
tion of  God."  In  the  progress  of  a  revival, 
you  ought  to  see  awakened  and  inquiring 
sinners  as  often  as  once  in  two  or  three 
days,  if  possible  ;  so  as  to  follow  up  every 
good  impression  which  may  have  beeu 
made,  with  suitable  exhortations  aisid  ad- 
vice. Many,  there  is  reason  to  fear,  "■  draw 
back"  and  perish,  in  consequence  of  being 
neglected  too  long,  particularly  in  the  criti- 
cal stages  of  their  religious  concern.  A 
lady  now  of  very  devoted  piety,  has  ofterii 
told  me  that  when  her  attention  was  first 
arrested  in  a  short  visit  which  I  raade  at 
her  father's  house,  she  has  no  doubt  her 
impression  would  have  worn  off,  if  I  had 
not  called  again  the  same  week. 

When  you  find  an  awakened  sraner  ir» 
great  distress,  the  first  and  all-importanl 
thing  is,  to  ascertain  the  true  cause  of  hi* 
distress.  If  it  arises  from  an  in^pression 
that  the  day  of  grace  is  past,  thai  he  hast 
committed  the  unpardonable  sin  by  so  long 
resisting  the  Spirit,  or  from  any  other  erro- 
neous view  of  his  condition,  he  aeeds  in- 
struction. Distress  of  this  sort  does  no 
good.  Were  it  to  last  for  a  month  or  a 
year,  it  would  leave  him  as  far  from  the- 
kingdom  of  heaven  as  it  found  him.  What- 
ever relief,  therefore,  you  can  give  him  by 
correcting  his  mistakes,  you  o»ght  most 
promptly  and  cheerfully  to  render.  But  if 
you  find  that  his  distress  arises  from  genu- 
ine conviction  of  sin  ;  from  clear  and  scrip- 
tural views  of  the  true  ground  of  God's 
controversy  with  him — if  it  is  the  "  sword 
of  the  Spirit,  piercing  even  to  the  dividing 
asunder  of  the  soul  and  the  spirit,  of  the 
joints  of  the  marrow,"  beware  how  you  at- 
tempt to  comfort  him.  Comfort  is  not  what 
he  needs,  but  a  still  deeper  sense  of  his  lost 
and  guilty  condition.  He  is  yet  a  rebel, 
and  "  there  is  no  peace,  saith  my  God,  to 
the  wicked."  The  Holy  Spirit  is  striving 
to  bring  him  to  repentance  and  submission, 
and  he  is  resisting  with  all  his  might.  Oh, 
I  would  not  in  such  a  case  attempt  to  take 
him  out  of  God's  hands,  by  telling  him, 
"  You  must  not  be  so  much  distressed  ;  you 
are  not  so  great  a  sinner  as  you  imagine, 
you  must  not  be  discouraged  ;  you  must 
wait  God's  time,"  &;c.  &c.  I  would  not 
tluis  thrust  myself  in  between  God  and  tiiat 
rebel,  for  a  thousand  worlds.  However 
great  may  be  the  agony  of  his  mind,  in 
view  of  the  truth,  in  view  of  his  inexcusa 
ble  opposition,  and  of  the  justice  of  God  in 


ON  PROMOTING  AND  CONDUCTING  REVIVALS. 


585 


his  condemnation,  he  is  still  a  rebel  up  to 
the  moment  of  submission. 

Your  sympathies  would,  if  indulged,  lead 
you  to  sooth  his  troubled  spirit ;  but  you 
must  not  indulge  tliem.  It  is  your  business, 
as  a  minister  of  the  Lord  Jesus  Christ,  to 
co-operate  with  the  Spirit,  by  making  the 
truth  press  harder  and  harder  upon  the 
sinner's  conscience,  till  he  yields.  A  pa- 
rent may  entreat  you  to  comfort  his  child, 
and  tell  you  that  you  will  certainly  drive 
him  to  despair  by  dwelling  upon  his  guilt 
and  pressing  him  to  immediate  repentance  ; 
but  this  is  a  mistaken  view  of  the  case,  un- 
less it  be,  that  you  will  make  him  despair 
of  ever  helping  himself;  and  the  sooner  he 
can  be  driven  to  this,  the  better.  Till  he 
feels  that,  owing  to  the  hardness  and  wick- 
edness  of  his  heart,  there  is  no  hope  but  m 
the  mercy  of  God,  he  will  not  give  up  the 
contest.  I  believe  it  is  a  remark  of  Presi- 
dent Edwards,  that  you  never  need  be 
afraid  of  pressing  the  awakened  sinner  too 
hard,  if  it  is  a  clear  view  of  the  truth  which 
distresses  him.  Your  finding  him  in  great 
distress  is  no  reason  why  you  should  com- 
fort him.  The  time  has  not  yet  come.  The 
consolations  of  the  gospel  are  for  the  peni- 
tent, not  for  the  impenitent.  That  he  feels 
as  if  he  could  not  live  under  such  agony, 
is  no  reason  why  you  should  not  say  that 
which  will  increase  it.  It  indicates  that 
the  hour  of  deliverance  is  at  hand,  and  the 
more  faithful  you  are,  the  sooner  it  will 
come. 

I  can  truly  say,  that  nothing  rejoices  me 
more  in  the  midst  of  a  revival  than  to  find 
sinners  in  great  distress  ;  and  to  be  able, 
by  presenting  the  naked  truth  to  their 
minds,  to  increase  that  distress  instead  of 
alleviating  it ;  and  I  never  knew  any  one 
driven  to  despair,  under  judicious  treat- 
ment of  this  sort.  On  the  contrary,  I  have 
seen  many,  under  the  most  searching  and 
uncompromising  appeals,  driven  from  all 
their  false  refuges  in  a  few  hours,  and 
"brought  out  of  darkness  into  marvellous 
light."  I  believe  that  scores  are  led  to  cm- 
brace  false  hopes  by  being  soothed  and  en- 
couraged too  soon,  where  one  is  perma- 
nently injured  by  being  pushed  too  far. 

As  soon  as  the  sinner  has  yielded,  as 
soon  as  his  heart  is  changed,  and  he  is  a 
true  penitent,  he  is  prepared  for  the  conso- 
lations of  the  gospel,  but  not  before.  To 
offer  them,  while  he  is  yet  unsubdued,  un- 
reconciled to  God,  is  "  healing  the  hurt 
74 


slightly."  May  God  give  you  wisdom  and 
grace  to  discover  the  crisis,  and  to  deal 
faithfully  with  awakened  sinners,  "as  one 
who  must  give  account."  A  single  case 
of  genuine  conversion  is  worth  more  than  a 
thousand  hopes,  hastily  taken  up  before  the 
stubborn  will  is  subdued — before  the  heart 
is  really  changed. 

Sometimes  you  will  meet  with  lingering 
ca.ses  of  concern  and  inquiry,  which  will 
perplex  you  exceedmgly.  After  you  have 
conversed  with  the  individual,  time  after 
time  and  week  after  week,  till  you  have 
nothing  more  to  offer,  you  will  see  that  he 
is  making  no  progress.  He  assents  to  every 
thing  you  can  say,  and  his  speculative 
views  are  all  correct,  but  there  he  is,  with- 
out hope,  and  without  having  any  reasona- 
ble ground  of  hope.  He  was  one  of  the 
first  to  attend  your  inquiry  meetings,  and 
will  probably  be  among  the  last,  and  what 
can  you  do  ?  In  general  you  will  find, 
upon  questioning  this  class  of  inquirers 
closely,  that  they  are  not  so  anxious  as 
they  suppose  themselves  to  be.  It  is  rather 
a  morbid  gloom  that  has  settled  down  upon 
their  minds,  than  any  thing  else.  Some 
have  been  roused  from  this  dreamy  state 
by  being  honestly  told,  that  it  is  doubtful 
whether  they  have  ever  had  any  genuine 
conviction  of  sin,  and  by  having  the  alarm 
sounded  in  their  ears,  as  if  they  had  not 
yet  begun  to  inquire.  In  point  of  fact,  their 
situation  is  more  critical  than  that  of  many 
who  are  yet  stupid  around  them,  and  if 
they  cannot  be  startled,  there  seems  to  be 
no  hope  of  their  coming  into  the  light  and 
liberty  of  the  gospel. 

If  you  find,  as  you  sometimes  probably 
will,  that  an  awakened  sinner  is  leaning 
upon  you  for  help,  when  there  is  no  help 
but  in  God,  and  you  have  told  him  so  a 
hundred  times,  and  can  give  him  no  further 
instruction  on  that  point,  you  must  stand 
out  of  the  way.  You  must  withdraw  for  a 
season,  till  he  feels  that  every  prop  has 
failed  ;  that  he  is  in  the  hands  of  infinite 
holiness  and  justice,  and  that  no  finite  power 
in  the  universe  can  help  him.  I  knew  a 
lady  of  this  class  infinitely  more  alarmed 
by  being  passed  by  in  an  inquiry  meeting, 
than  she  had  ever  been  by  the  most  earnest 
and  faithful  appeals  ;  and  another,  who  had 
often  been  visited  and  had  been  lingering 
and  looking  to  the  minister  for  help,  brought 
to  the  great  decision  by  seeing  him,  when 
she  expected  he  would  call,  repeatedly  pass 


586 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


ihe  house  as  if  he  had  given  her  up  and  had 
no  hopes  of  her  conversion.  Indeed,  cases 
like  these  very  often  occur.  I  remember 
one  of  thrilling  interest  in  the  college.  A 
student  who  had  been  religiously  educated 
was  awakened,  and  lingered  in  great  dis- 
tress for  some  time.  I  saw  him  often.  He 
was  always  glad  to  meet  me,  and  conversed 
with  uncommon  intelligence  and  freedom. 
These  interviews  were  continued,  till  he 
clearly  saw  just  what  he  must  do  or  perish. 
Still  he  lingered,  and  I  became  satisfied 
that  he  was  leaning  upon  me,  a  worm  of  the 
dust,  though  he  probably  was  not  conscious 
of  it  himself.  One  night  he  sent  for  me  in 
great  agony  of  spirit,  begging  me  to  come 
as  soon  as  I  could,  and  tell  him  what  he 
must  do.  I  had  seen  him  that  very  day 
and  told  him,  as  I  had  often  done  before. 
I  could  say  no  more  ifi  went.  He  did  not 
need  instruction.  He  knew  what  he  ought 
to  do,  but  his  proud  heart  would  not  bow. 
He  wanted  something  to  cling  to.  It  was 
clear  to  me,  that  the  Holy  Spirit  was  bring- 
ing him  to  the  point,  and  that  human  agen- 
cy would  rather  interfere  with  the  process, 
than  help  it  forward.  Instead  of  hastening 
to  his  room,  therefore,  I  sent  him  this  mes- 
sage, "  I  would  visit  you  with  all  my  heart, 
my  dear  young  friend,  but  I  can  do  you  no 
good.  You  are  in  the  hands  of  God,  and 
there  I  leave  you.  What  he  requires  is 
perfectly  reasonable.  You  know  it  is  ;  and 
he  never  will  give  up  his  claim.  You  must 
cast  yourself  unconditionally  upon  his  mer- 
cy, through  Jesus  Christ,  or  perish."  This 
was  a  great  disappointment,  and  increased 
the  poor  young  man's  distress  exceedingly. 
He  felt  as  if  he  was  forsaken.  The  last 
prop  on  which  he  leaned  had  given  a^ay, 
and  he  scarcely  expected  to  live  till  morn- 
ing;  but  ere  morning  came  the  struggle 
was  over.  He  not  only  saw  that  God  was 
on  the  throne,  but  rejoiced  in  it.  A  new 
.song  was  put  into  his  mouth,  and  he  has 
long  been  an  humble  and  zealous  preacher 
of  the  gospel. 

Be  infinitely  more  anxious  to  have  the 
work  of  conviction  deep  and  thorough  in  the 
hearts  of  awakened  sinners,  and  to  witness 
the  evidences  of  their  true  conversion,  than 
to  have  them  get  hopes.  The  danger  in 
most  cases  is,  they  will  too  soon  hope  they 
are  born  again.  Hardly  any  thing  is  more 
to  be  dreaded  than  a  false  hope.  When 
an  individual,  who  has  been  in  deep  dis- 
tress, tells  you  that  the  load  is  gone  and  he 


has  new  views  and  feelings,  instead  of  put- 
ting  him  down  at  once  as  a  convert,  remind 
him  that  there  is  great  danger  of  self  decep-  ' 
tion.  ExhQrthini  to  suspend  his  judgment 
till  he  has  time  to  examine  himself,  and 
faithfully  to  apply  the  tests  of  God's  holy 
word.  If  he  has  really  been  renewed  by 
the  Holy  Spirit,  his  living  without  a  hope 
for  a  few  days  or  weeks  will  not  endanger 
his  salvation  ;  but  encouraging  him  to  think 
he  is  a  Christian  upon  a  superficial  expe- 
rience may  prove  his  eternal  undoing. 

I  never  love  to  hear  a  minister  say,  in 
the  progress  of.a  revival,  that  so  many  have 
been  converted  already,  forty,  fifty,  or  any 
other  definite  number.  "  Ten  were  brought 
out  last  week,  eight  the  week  before,  and 
twelve  are  already  rejoicing  this  week," 
&c.,  &c.  It  is  not  given  us  to  know  the 
hearts  of  men  in  the  most  powerful  revival.  J 
Multitudes  hear  the  word  with  joy  who  are  I 
never  converted.  The  good  seed  springs 
up,  but  it  is  in  "stony  places."  There  is 
"  no  deepness  of  earth,  and  when  the  sun  is 
up  it  withereth."  If  you  count  all  who 
get  hopes  and  appear  well,  as  the  work  ad- 
vances, you  will  be  sure  to  overrate  the 
number.  Some  in  whom  you  have  much 
confidence,  will,  by  and  by,  "  fall  away." 
At  the  end  of  three  or  four  months  after 
the  supposed  conversion  of  a  hundred  per- 
sons,  you  must  expect  to  see  a  considerable 
number  returning  to  the  "beggarly  ele- 
ments of  the  world,"  sorely  disappointing 
their  pious  friends.  And  is  not  this  one 
reason  why  certain  revivalists,  who  make 
the  most  noise  in  the  country,  are  so  anx- 
ious to  get  their  converts  into  the  church 
as  soon  as  possible?  Is  it  uncharitable  to 
think  that  they  want  to  swell  the  list  be- 
yond what  they  could  any  how  expect  to 
do,  if  they  were  to  wait  for  the  chaff  to 
blow  off? 

If  the  revival  embraces  children,  and  this 
is  not  unfrequently  the  case,  as  I  have  no 
doubt  that  many  are  renewed  at  a  very 
tender  age  ;  but  if  there  is  any  considera- 
ble number  of  the  children  of  your  congre- 
gation excited  to  make  the  great  inquir)', 
"what  shall  we  do,"  I  am  sure  that  while 
you  rejoice  to  see  them  flocking  around  for 
advice,  it  will  occasion  you  a  great  deal  of 
solicitude.  You  will  find  it  extremely  dif- 
ficult to  determine  how  much  of  the  inter- 
est which  they  manifest  arises  from  mere 
sympathy,  and  how  much  from  the  striving 
of  the  Spirit — how  much  they  talk  and  ex- 


AN  APPEAL  ON  CHERISHING  REVIVALS. 


587 


hort  and  pray  from  imitation,  and  how 
much  from  the  impulse  of  religious  feeling. 
You  will  often  be  astonished  at  the  appa- 
rent maturity  of  their  views,  and  genuine- 
ness of  their  experience,  and  will  probably 
look  upon  many  more  of  them  as  truly  con- 
verted, than  really  are.  A  few  months 
will  convince  you  that  much  of  what  ap- 
peared so  promising  was  "the  morning 
cloud  and  the  early  dew."  Some  however 
will,  it  is  to  be  hoped,  give  increasing  evi- 
dence of  a  real  change  of  heart,  and  the 
question  of  receiving  them  into  the  cliurch 
will  come  up  at  no  distant  day.  They  may 
wish  very  much  to  be  admitted,  and  their 
friends  perhaps  will  urge  it;  but  I  hope 
you  will  take  time  and  look  at  the  question 
in  all  its  bearings,  before  you  give  your 
consent.  A  great  many  young  people  in 
some  parts  of  the  land  are  now  in  the 
churches,  who  are  quite  sure  they  never 
had  any  religion,  and  who  exceedingly  re- 
gret that  they  were  encouraged  or  allowed 
to  make  a  profession  at  so  early  an  age. 
It  appears  to  me  the  cases  are  very  rare 
in  which  children  should  be  received  under 
fourteen  ;  and  that  it  is  not  safe  to  admit 
many  till  they  are  still  older.  The  true 
way,  I  cannot  help  thinking,  is  to  form 
them  into  a  class  of  catechumens,  under 
such  a  course  of  religious  instruction  as  is 
best  calculated  to  imbue  their  minds  with 
the  essential  doctrines  of  the  gospel  ;  to 
make  them  acquainted  with  the  nature  and 
evidences  of  true  piety,  and  to  prepare  them 
for  admission  to  the  Lord's  table  after  a 
suitable  probation.  Precisely  how  long 
they  should  be  kept  in  the  class  of  catechu- 
mens, I  am  not  prepared  to  say.  Doubt- 
less some  may  be  admitted  into  the  church 
earlier  than  others ;  but  I  think  there  is 
more  danger  of  moving  too  fast  than  too 
slow. 

Although  the  probation  of  adults,  in  gen- 
eral, should  be  shorter,  it  seems  to  me,  that 
as  soon  as  a  considerable  number  have  sig- 
nified a  desire  to  join  the  church,  it  is  the 
duty  of  the  pastor  to  meet  them  weekly  or 
oftener,  for  a  considerable  length  of  time, 
for  the  express  purpose  of  explaining  to 
them  the  articles  of  faith,  the  nature  and 
obligations  of  the  covenant,  and  for  care- 
fully going  over  the  whole  ground  of  Chris- 
tian experience,  that  they  may  act  with  a 
full  understanding  of  what  they  believe 
and  promise  when  they  make  a  public  pro- 
fession.    You  will  remember,  that  after 


the  great  revival  of  1827,  in  your  junior 
year,  this  course  was  adopted,  and  it  is  one 
which  I  have  always  felt  it  my  duty  to 
pursue,  both  before  I  came  here  and  since. 
I  have  no  time  to  enlarge,  and  am  sure 
that  if  I  had  I  could  not  do  full  justice  to 
the  subject  of  revivals.  It  is  a  great  sub- 
ject.  It  is  an  exceedingly  difficult  subject ; 
and  I  rejoice  to  refer  you  to  much  better 
instruction  and  advice  than  I  can  give  you. 
President  Edwards  has  treated  it  with  great 
discrimination  and  ability.  Next  to  the 
Bible,  I  recommend  to  you  the  study  of  his 
invaluable  narrative  of  the  wonderful  work 
of  God  in  America  a  century  ago.  Dr. 
Sprague's  Lectures  are  well  worth  your 
perusal ;  and  the  appendix,  consisting  of 
about  twenty  letters  from  distinguished 
ministers  of  different  denominations,  you 
should  not  fail  to  have  on  your  table  for 
daily  reference.  A  volume  entitled,  The 
Great  Awakening,  by  Rev.  Joseph  Tracy, 
and  lately  published  in  Boston,  I  would 
likewise  warmly  recommend  to  your  no- 
tice. It  is  a  condensed  compilation  of  great 
value,  and  every  pastor  in  the  land  ought 
to  possess  it.  That  you  may  be  greatly 
assisted  by  such  helps  as  you  can  obtain, 
and  above  all,  that  you  may  be  taught  of 
God,  and  made  eminently  wise  and  suc- 
cessful in  winning  souls  to  Christ,  is  the 
prayer  of,  &c. 


IV. 


-AN  APPEAL  ON  CHERISHING 
REVIVALS. 


BY  THE  REV.  DR.  BROWNLEE,  OF  NEW  YORK. 

Dear  brethren,  we  must,  in  pursuing 
measures  for  the  conversion  of  the  world, 
show  the  Spirit  of  our  Master,  by  faithfully 
cherishing  evangelical  revivals  of  religion ; 
and  these  we  must  labor  by  all  divine  means 
to  bring  about,  not  only  in  all  our  churches, 
but  in  all  our  colleges. 

We  live  in  times  of  remarkable  outpour- 
ings of  the  Holy  Ghost.  God  has  set  the 
visible  seal  of  his  approbation  on  gospel  re- 
vivals, in  the  numerous  conversions  of  pre- 
cious souls,  and  the  edifying  and  comfort- 
ing of  the  body  of  Christ.  '-It  is  the  doing 
of  the  Lord,  and  wondrous  in  our  eyes." 
Let  us  "give  the  Lord  no  rest,"  until  by 
one  general  outpouring  of  the  Holy  Spirit 
he  cover  the  whole  land  with  his  glory. 
And  there  are  two  mighty  considerations 


688 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


urging  every  Christian  to  promote  gospel 
revivals  on  the  most  extensive  scale:  We 
thereby  speed  the  glorious  chariot  of  his 
salvation  over  the  nations  of  the  world — 
this  is  one ;  the  other  is  this :  Crowds  of 
gifted,  pious  young  men  are  brought  out  of 
the  world  to  the  obedience  and  service  of 
God. 

Now,  the  duty  we  owe,  dear  brethren,  to 
our  divine  Master  in  view  of  this  is  to  seek 
out,  with  impartial  and  discriminating  care, 
the  most  devoted  and  gifted  of  the  young 
men,  who  have  been  brought  in  during 
"  these  times  of  refreshing  from  the  Lord," 
and  presenting  them  to  the  church,  we  must 
urge  upon  all  the  duty  and  necessity  of 
bringing  them  forward  to  the  service  of 
Christ  in  the  holy  ministry  ;  and  knowing 
the  great  value  of  native  converts  to  be 
ministers  to  their  own  kindred,  let  us  seek 
to  extend  the  church's  patronage  as  well  to 
those  who  have  been  converted  in  pagan 
lands,  as  to  those  who  have  been  born  in 
Sion  at  home. 

And  hence,  dear  brethren,  it  is  one  of 
the  most  solemn  duties  incumbent  on  us,  to 
yield  a  steady  and  efScient  support  to  Edu- 
cation Societies,  and  to  our  Theological 
Seminaries.  These  invaluable  institutions, 
the  ornaments  of  our  Christian  country,  will 
always  flourish  in  proportion  as  holy  reli- 
gion flourishes  in  the  churches  ;  and  to  the 
nurseries  and  "  schools  of  the  prophets," 
does  every  Christian  look  for  laborers, 
when  with  most  painful  interest  he  thinks 
of  the  wide  "  fields,  ripening  and  white, 
even  to  harvest;"  and  when  the  affecting 
cry  of  Macedonia  comes,  borne  on  the  four 
winds  of  heaven,  upon  his  distressed  ear, 
"  Come  over  and  help  us  !" 

Let  us  all  come  with  longing  desires  to 
the  throne  of  grace  in  prayer  for  one  long- 
continued,  universal  outpouring  of  the  Holy 
Spirit  in  all  the  churches!  Then  will  the 
dry  bones  in  the  valley  of  vision  be  quick- 
ened into  a  living  and  mighty  host !  Then 
shall  there  be  no  lack  of  pious  and  devoted 
servants,  imbued  with  the  true  missionary 
spirit,  to  go  forth  into  all  lands  for  the  con- 
version of  the  world  !  and  we  have  all  had 
experience  enough,  dear  brethren,  to  be 
fully  satisfied,  that  unity  is  strength  in  the 
household  of  faith,  as  well  as  in  the  body 
politic.  Hence  we  ought  anxiously  to  em- 
ploy every  proper  means  of  bringing  God's 
children  in  various  religious  denominations 
closer  together  in  the  unity  of  love,  in  the 


purity  of  doctrine,  and  the  common  faith  ; 
that,  seeing  eye  to  eye  in  the  things  of  God, 
we  may  all  happily  be  brought  to  combine 
our  influence,  and  all  our  means  and  re- 
sources, in  one  harmonious  and  mighty  ef- 
fort to  convert  the  world. 

And  in  all  these  efforts,  if  we  have  the 
Spirit  of  our  Master  in  us,  there  will  be 
this  characteristic — whatever  we  have  to 
do  must  be  done  quickly  !  Tens  of  thou- 
sands are  perishing  around  us,  and  through- 
out the  world,  while  we,  alas!  in  the  spirit 
of  the  world,  in  indolence,  and  love  of  gain, 
are  moving  as  slowly  on  as  if  no  danger 
were  incurred  by  our  sloth  ! 

And  there  is  one  peculiar  trait  in  every 
truly  Christian  effort  and  sacrifice  for  the 
conversion  of  the  world,  which  bears  promi- 
nently the  image  of  the  Master's  Spirit  on 
it.     It  is  this: 

We  shall  move  on  in  the  path  of  duty 
without  waiting  for  any  one  ;  we  must  form 
the  distinct  purpose  in  our  own  hearts,  each 
one  for  himself,  of  doing  all  we  possibly 
can  do  personally.  The  gallant  soldier, 
who  engages  in  the  conflict,  fights  not  for 
his  own  regiment's  honor,  but  for  his  coun- 
try, and  he  presses  on  personally,  as  if  the 
whole  issue  of  the  battle,  and  the  fate  of 
his  country,  were  to  be  decided  by  his  single 
arm ;  so  must  we  act.  We  must  each  one  of 
us  act  as  earnestly  and  as  faithfully  in  our 
own  place,  as  if  the  whole  of  the  work  were 
to  be  achieved  by  us  single-handed ;  and 
this  must  not  proceed  from  a  denominational 
zeal  merely  ;  nor  from  a  temporary  impulse 
of  excited  feelings.  Let  it  be  the  result  of 
a  holy  principle  of  conviction  ;  let  this  per- 
vade  our  own  breasts,  and  let  it  be  care- 
fully impressed  on  every  one  around  us. 
There  can  be  no  united,  successful  effort 
for  the  conversion  of  the  world,  until  each 
individual,  and  each  church,  and  each  de- 
nomination in  the  great  Christian  commu- 
nity, shall  press  onward,  each  in  their  own 
place,  in  the  work,  as  if  their  own  personal 
exertion  were,  singlehanded,  to  consum- 
mate the  whole  !  Let  us  set  our  face,  there- 
fore, against  the  cold  calculations,  and  the 
lukewarm  movements  of  the  man  who  waits 
for  his  neighbor  to  move  first  in  the  busi- 
ness, and  who,  when  he  does  move,  seems 
to  be  impelled  by  the  breath  of  human  ap- 
plause onl)',  or  the  glory  of  his  own  sect. 
Let  us,  dear  brethren,  shun  his  paralyzing 
presence — far  from  us  be  this  spirit.  He 
wants  the  soul  and  spirit  of  missionary  en- 


PASTORAL  QUALIFICATIONS. 


58Q, 


terprise ;  he  is  dead  to  the  holy  impulse  of 
zeal  for  the  glory  of  God,  and  the  cause  of 
humanity  ;  he  has  not  our  Master's  Spirit 
in  him ! 


v.— PASTORAL   QUALIFICATIONS. 

BV  THE  REV.   II.   HUMPHREY,   D.   D.,  PASTOR  OF  AM- 
HERST COLLEGE,   U.   S. 

The  first  qualification  which  I  shall  men- 
tion is  sincere  and  elevated  piety.  How- 
ever men  of  evangelical  views  and  princi- 
ples may  differ  on  some  other  points,  they 
can  have  hut  one  opinion  here.  Piety 
is  the  life  and  soul  of  pastoral  fidelity. 
Without  it  every  duty  must  be  forced  and 
heavy,  if  not  positively  irksome  ;  for  how 
can  a  pastor  form  any  just  estimate  of  the 
worth  of  the  souls  committed  to  his  charge, 
if  he  has  never  deeply  realized  the  value 
of  his  own  ?  If  the  "  love  of  Christ  does  not 
constrain  him,"  what  can  hold  him  up  and 
bear  him  on,  through  evil  report  as  well  as 
good  report,  in  the  discharge  of  his  duty  ? 
What  else  but  eminent  piety  can  sustain 
him,  under  the  trials  and  discouragements 
which  await  him  ?  What  shall  arouse  him 
to  action,  when  neither  honor  nor  profit 
invites,  and  when  "  flesh  and  blood"  shrink 
back — when  all  worldly  motives  conspire 
to  discourage  and  impede  him  ?  If  the  love 
of  God  does  not  glow  in  his  bosom,  if  an 
ardent  love  of  souls  is  not  there,  what  shall 
counteract  the  sluggishness  of  his  own 
fallen  nature,  and  induce  him  to  follow  his 
very  enemies  with  prayers  and  entreaties 
to  the  mouth  of  the  pit  into  which  they  are 
plunging  ? 

Every  pastor  must  be  with  the  families 
of  his  flock  in  sickness,  danger,  and  afllic- 
tion.  He  must  stand  by  the  bedside,  when 
flesh  and  heart  are  failing,  when  earth  is 
receding,  and  the  awful  portals  of  eternity 
are  opening  ;  he  must  accompany  many  a 
trembling  pilgrim  to  the  entrance  of  the 
dark  valley,  and  as  it  were  go  down  and 
dip  his  own  feet  in  Jordan,  while  the  dying, 
who  cling  to  him,  are  torn  from  his  side, 
and  sink  in  the  cold  flood.  And  how,  if  the 
standard  of  his  piety  is  low  and  doubtful, 
can  he  be  to  them  a  ministering  angel  ? 
How  can  he,  with  becoming  earnestness, 
recommend  to  them  a  Saviour  to  whom  he  is 
himself  all  but  a  stranger,  and  point  them 
to  a  heaven,  which  it  requires  a  great 
stretcli  of  charity  to  hope  he  will  ever 
reach  ?     How  poorly,  how  miserably  quali- 


fied is  such  a  pastor  to  visit  "  the  widows 
and  the  fatherless  in  their  aflliction,  and  to 
comfort  mourners  in  Zion." 

Let  me  earnestly  exhort  you,  my  dear 
son,  to  "  examine  yourself ;"  to  aim  at  a 
high  standard  of  piety  ;  to  rest  satisfied 
with  no  present  attainments  ;  to  remember 
that  your  people  look  up  to  you  not  only 
for  counsel,  but  for  large  Christian  experi- 
ence ;  and  that  without  this  experience  you 
cannot  discharge  your  duties  with  comfort 
to  yourself,  or  advantage  to  them. 

In  the  second  place,  a  deep  and  thorough 
knowledge  of  human  nature  is  essential  to 
eminent  usefulness  in  the  pastoral  oflice. 
Whatever  a  man's  talents,  or  education,  or 
piety  even  may  be,  he  will  do  but  little  good, 
and  often  a  great  deal  of  hurt  in  pastoral 
intercourse,  if  he  is  destitute  of  common 
sense,  which  is  only  another  name  for  a 
knowledge  of  men  and  things,  as  they  will 
be  found  in  every  congregation.  However 
pure  his  notions  may  be,  and  whatever 
pains  he  may  take  to  do  good,  he  will  often 
utterly  fail  for  want  of  the  right  tact.  He 
will  interest  himself  in  things  with  which  a 
minister  ought  never  to  meddle,  he  will  say 
things  which  he  ought  never  to  say,  and 
remain  silent  when  he  ought  to  speak  ;  he 
will  be  constantly  mortified  to  find  that  he 
has  gone  to  work  in  the  wrong  way,  and  in- 
stead of  gaining  an  influence  with  all  classes 
in  his  congregation,  he  will  create  a  general 
distrust  of  his  judgment,  and  everybody 
will  soon  feel  that  he  has  mistaken  his  call- 
ing. Like  a  stranger  in  a  dark  night, 
who  hits  every  post  that  may  happen  to  be 
in  his  way,  and  wounds  himself  continually 
with  the  sharp  corners  of  things,  he  gets 
into  trouble  at  every  turn,  and  hardly  ever 
knows  how  to  get  out. 

The  volume  which  you  have  to  study  is 
a  very  large  one  ;  some  pages  and  chapters 
of  it  are  hard  to  decipher  ;  and  it  would 
take  you  more  than  one  life  fully  to  master 
it.  Still,  you  may  learn  a  great  deal  in  a 
short  time  by  diligent  application,  and  you 
want  this  knowledge  for  immediate  and 
daily  use.  You  must  acquire  it  early,  or 
you  will  find  it  impossible  to  go  on  ;  for, 
although  every  candid  person  will  make 
some  allowances  at  first,  all  will  expect 
you  to  be  an  apt  scholar,  and  if  you  disap- 
point  them  here,  you  will  soon  lose  your 
influence,  however  well  you  may  preach. 
It  would  be  scarcely  hyperbolical  to  say, 
that  your  congregation  is  a  world  in  minia. 


590 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


ture.  It  consists  of  the  aged  and  the  middle- 
aged,  of  youth  and  children,  of  the  rich  and 
the  poor,  of  the  learned  and  the  ignorant, 
of  the  friends  of  God  and  of  his  enemies. 
It  is  certain,  that  you  will  have  all  the 
subtleties  of  human  nature — all  its  way- 
ward propensities — all  its  passions  and  ap- 
petites to  deal  with.  How  much  wisdom, 
then,  do  you  need  !  what  an  intimate  know- 
ledge of  the  windings  of  the  human  heart, 
to  discharge  aright  your  thousand  duties  ! 

Another  essential  pastoral  qualification 
is  prudence.  Understand  me ;  by  pru- 
dence, I  do  not  mean  that  time-serving, 
earth-born  policy,  which  is  careful  never 
to  disquiet  men's  consciences  ;  which  is  so 
very  polite  and  civil  as  never  to  use  the 
word  hell,  without  an  humble  apology,  or  to 
name  the  prince  of  darkness,  without  trans- 
forming him  into  a  harmless  eastern  meta- 
phor. Nor  by  prudence,  do  I  mean  that 
cringing  spirit  which  never  dares  to  look 
titled  wickedness  in  the  face ;  that  aspen 
timidity  which  always  says  "yes"  to  the 
world,  whatever  it  may  dictate  or  propose, 
and  which  never  troubles  the  gay,  the  rich, 
the  great,  or  the  polite,  with  any  of  the  un- 
welcome and  old-fashioned  topics  of  reli- 
gion ;  or  at  any  rate,  not  till  they  are  just 
leaving  the  world,  and  want  to  be  assured 
that  such  harmless  and  good- hearted  peo- 
ple as  they  are  have  nothing  to  fear.  All 
this  and  more,  which  in  some  quarters 
passes  current  under  the  imposing  garb  of 
prudence,  deserves  a  very  different  epi- 
thet. 

Genuine  ministerial  prudence  keeps  back 
no  important  truth — listens  to  no  compro- 
mise with  sinners — connives  at  no  fashion- 
able vice — cringes  before  no  lordly  world- 
ling— is  never  silent  when  it  ought  to  speak 
— and  never  sits  quaking  in  cowardly  con- 
cealment when  the  honor  of  religion  calls 
for  boldness  and  activity.  But  prudence 
is  always  the  opposite  of  rashness  and  in- 
consideration.  It  neither  speaks  nor  rests, 
till  it  has  had  time  to  think.  In  rebuking 
ti'ansgression,  it  strives  to  conciliate  and 
gain  over  the  offender.  It  disarms  preju- 
dice, inspires  confidence,  increases  the  num- 
ber of  friends,  and  wards  off  the  attacks  of 
enemies.  Ordinary  talents,  under  the  di- 
rection of  prudence,  will  do  more  in  the 
ministry  than  the  greatest  gifts  without  it. 
Indeed,  without  prudence,  no  pastor  can 
long  be  either  useful  or  happy.  But  1 
must  not  dwell  any  longer  here. 


In  entering  upon  the  "Pastoral  care," 
the  first  thing  is  to  become  acquainted  with 
your  flock.  Let  me  advise  you  to  take  up 
the  matter  in  earnest,  and  in  a  systematic  , 
way.  I  know  it  is  an  arduous  undertaking.  ■ 
It  will  cost  much  time,  which  you  will  find  1 
itdifiicult  to  command  just  now,  when  your  1 
weekly  preparations  for  the  pulpit  require  " 
you  to  be  almost  every  day  in  your  study  ; 
but  you  should  "  know  the  state  of  your 
flock"  as  soon  as  practicable.  Till  you  do, 
you  cannot  adapt  your  preaching  to  their 
wants.  You  can  preach  the  truth  every 
sabbath  day  to  be  sure,  and  so  can  any 
stranger  who  happens  to  come  into  your 
pulpit ;  but  this  is  shooting  at  random.  No 
two  congregations  probably  require  the 
same  course  of  preaching  at  any  given 
time.  What  is  exactly  suited  to  the  cir- 
cumstances of  one  might  be  very  inappro- 
priate to  the  condition  of  another.  And 
how  are  you  to  find  out  what  your  people 
most  need  ?  As  but  few  of  them  will  call 
on  you  at  first,  it  can  be  done  only  by  visit- 
ing their  families ;  and  when  you'  have 
once  entered  upon  the  task,  you  will  not 
find  it  so  arduous,  nor  that  it  takes  you  off 
from  your  studies,  as  you  may  anticipate. 
You  will  commonly  find,  by  dinner  time, 
that  you  need  the  remainder  of  the  day 
either  for  relaxation,  or  for  a  change  of 
employment ;  and  you  will  often  be  rested 
in  the  afternoon  and  evening,  by  making 
those  friendly  calls,  which  people  love  to 
receive  so  soon  as  they  can  from  their  new 
pastor. 

When  you  begin,  take  a  memorandum 
along  with  you  in  your  side-pocket.  In-  , 
quire  after  all  the  members  of  the  family,  I 
and  speak  a  few  words  at  least  to  everyone  i 
you  find  in  the  house,  as  well  in  the  kitchen 
as  the  parlor.  Put  down  the  names  and 
the  number  of  the  children.  If  any  thing 
uncommon  arrests  your  attention,  note  it 
down  for  reference,  and  for  inquiry  or 
action,  as  the  case  may  be.  If  you  adopt 
the  course  which  I  have  recommended,  and 
ever  show  me  your  book,  I  shall  expect 
to  find  memoranda  of  this  sort: — "A.  B., 
in  such  a  poor  family,  is  a  remarkable 
boy.  I  must  keep  my  eye  on  him.  If 
here  is  a  gem,  as  1  think  there  is,  it 
must  be  picked  out  of  the  rubbish  and 
polished."  ^ 

"  D.  N.  appears  to  be  pious,  but  to  need 
instruction  upon  essential  points.  I  must 
call  again  soon." 


THE  PASTOR  IN  THE  SICK-ROOM. 


591 


"  I  have  seen  a  family  to-day  exirrmely 
poor,  deplorably  ignorant,  and  I  am  afraid 
vicious.  The  father  never  attends  church, 
though  nominally  with  us,  and  the  chihircn 
have  never  been  in  a  sabbath  school  in 
their  lives.  Som'^thing  must  be  done  at 
once.  Such  heathenism  is  a  disgrace  to  a 
Christian  community." 

"  There  is  an  aged  widow  in  a  garret,  in 
such  a  street,  waiting  to  be  called  home. 
I  found  her  in  my  visits  to  day,  and  it  made 
my  heart  ache.  Why  is  she  there  ?  or  at 
any  rate,  why  is  she  not  made  more  com- 
fortable ?  I  find  she  is  a  member  of  our 
church.  Her  case  must  be  immediately 
attended  to." 

"  I  have  been  greatly  refreshed  to  day 
in  conversation  with  an  invalid  in  humble 
circumstances.  Such  patience,  such  hu- 
mility, such  faith,  such  consolations,  such 
a  hope  !  Oh  !  it  was  good  to  be  there,  and 
I  shall  esteem  it  a  great  privilege  to  go 
often." 

"  D.  A.  is  intelligent,  and  accomplished, 
and  extremely  friendly  ;  but  opposed  to 
evangelical  religion.  He  has  been  under 
bad  influences,  and  has  prejudices  which 
must,  if  possible,  be  removed.  The  case 
demands  prayer  and  effort." 

I  hope  your  first  pastoral  note-book  will 
abound  with  such  memoranda,  whether  I 
ever  have  the  pleasure  of  looking  it  over  or 
not.  As  your  congregation  is  rather  large, 
it  may  take  you  six  months  or  more  to  visit 
every  family  ;  and  when  you  commence 
you  will  be  apt,  under  the  pressure  of 
nameless  other  calls  and  duties,  to  be  dis- 
couraged ;  but  if  you  go  by  system,  •'  re- 
deeming the  time,"  doing  a  little  today  and 
a  little  to  morrow,  and  if  you  persevere 
from  week  to  week,  and  month  to  month, 
you  will  get  round  sooner  than  you  expect ; 
and  when  you  have  completed  this  parochial 
census,  you  will  not  only  be  much  better 
prepared  to  instruct  and  watch  over  your 
flock,  but  will  feel  yourself  more  than  com- 
pensated for  all  your  toil.  When  I  settled 
in  P ,  where  there  had  been  a  most  un- 
happy division  for  seven  years,  and  the  two 
societies  were  just  reunited,  I  spent  the 
greater  part  of  the  first  year  in  making 
myself  as  thoroughly  acquainted  as  I  could 
with  nearly  the  whole  population,  and  I 
found  the  advantage  of  it  at  every  step. 
It  is  true  I  was  not  a  young  man.  I  had 
spent  ten  years  in  another  field  of  labor, 
and  could  of  course  command  more  time 


without  endangering  my  public  perform- 
ances than  you  can.  You  will  find  no 
very  serious  difficulty,  however,  provided 
your  health  is  good,  in  adopting  and  carry, 
ing  out  the  plan  which  I  have  recommend- 
ed ;  and  having  once  gone  over  the  whole 
ground,  and  taken  all  the  important  bear- 
ings and  altitudes  of  things,  you  will  feel  a 
satisfaction  and  a  confidence  Th  your  subse- 
quent labors  which  no  other  beginning  could 
impart.  Those  pastors  (I  hope  there  are 
but  few  such)  who  let  the  first  year  pass, 
and  perhaps  the  second,  without  visiting  all 
the  families  of  their  respective  charges, 
lose  vastly  more  in  comfort  and  usefulness 
than  they  are  commonly  aware  of. 


VI.— THE  PASTOR  IN  THE  SICK-ROOM. 

FROM  THE  GERMAN  OF  CHRISTIAN  OEMLER,  PASTOR 
AT    WEIMAR.* 

CHAPTER    I. 
AN  ADDRESS  TO  UNCONVERTED  PATIENTS. 

My  dear  friend  !  God  has  laid  you  on 
this  bed  of  sickness.  Do  not  think  that  this 
has  happened  by  chance.  God,  the  all-wise 
ruler  of  our  destinies,  has  the  wisest  and 
most  salutary  designs  in  afflicting  us. 
What  is  every  dispensation  of  this  kind  ? 
Is  it  not  a  summons  of  God  to  us  mortals  to 
render  an  account  of  our  life  ?  What  does 
he  say  to  every  sick  person  ?  Give  an 
account  of  thy  stewardship  !  Give  an  ac- 
count of  the  life  thou  hast  led  !  Can  you 
deny  our  obligation  to  do  this  ?  Yea,  Lord, 
we  know  that  we  are  mortal ;  we  know  that 
we  have  no  continuing  city  here;  we  know 
that  we  must  render  a  strict  account  of  our 
life  ;  we  know  that  what  we  sow  here  we 
shall  reap  hereafter  ;  that  it  is  appointed 
unto  man  once  to  die,  and  after  death  the 
judgment;  that  we  must  appear  before  the 
judgment-seat  of  Christ,  that  every  one 
may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it 
be  good  or  evil  ;  this — all  this  we  do  know  ; 
but,  O  Lord,  how  seldom  do  we  think  of 
rendering  this  account  !  Sometimes  we 
suppose  death  to  be  very  remote  from  us  ; 
sometimes  we  imagine  God  will  not  call  us 
to  a  strict  account ;  sometimes  we  delay 
this  great,  important,  solemn  concern  from 

*  Translated  by  the  Rev.  Albert  Helffcnstein,  sen. 


592 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


period  to  period.  Thus  are  we  at  length 
deceived  into  a  most  lamentable  security. 
Does  not  our  own  experience  prove  to  us 
that  such  is  our  case  ? 

But  what  does  God,  the  Father  of  mer- 
cies— the  God  who  is  not  willing  that  any 
should  perish,  but  that  all  should  come  to 
repentance — what  does  he  do  ?  He  per- 
mits disease  to  invade  our  bodies,  and  pros- 
trate us  on  beds  of  sickness,  that  he  may 
withdraw  us  from  the  bustle  of  the  world 
into  the  solitude  of  the  sick-chamber  ;  af- 
fording us  the  opportunity  to  reflect  whether 
we  are  prepared  to  exchange  this  world  for 
the  one  to  come  ;  urging  us  to  place  the 
account  of  our  life  before  us,  and  to  reflect 
seriously  whether  we  shall  be  able  to  stand 
in  his  presence.  Ah  !  my  friend,  the  Lord 
is  now  calling  upon  you  to  render  an  ac- 
count. This  account  is  replete  with  the 
numerous  mercies  which  you  have  received 
at  the  hand  of  God,  from  your  infancy  unto 
the  present  moment.  If  we  should  attempt 
to  enumerate  them,  we  would  find  them 
numberless.  Here  are  the  many  and  va- 
rious opportunities  of  doing  good  in  the 
world — of  glorifying  God,  and  reflecting 
honor  upon  our  most  holy  religion  ;  here 
are  the  numerous  ways  which  God  had 
chosen  to  reach  your  heart ;  the  many  calls 
to  repentance  and  reformation  ;  the  many 
expressions  of  goodness  in  the  course  of 
his  providence,  intended  to  draw  you  to 
him.  Now,  permit  me  to  inquire,  have 
you  employed  these  numberless  mercies  in 
the  service  of  your  Maker  ?  Have  you 
devoted  your  youth,  yea,  all  the  days  of 
your  life,  to  the  honor  of  your  glorious 
Creator  ?  Have  you  loved  the  Lord,  your 
kind  benefactor,  supremely  ?  What  does 
conscience  reply  to  this  investigation  ?  Will 
it  not  pass  sentence  against  you  ?  Reflect 
for  a  moment.  To  whom  has  your  youth 
been  devoted  ?  Was  it  not  the  world  ? 
And  where  is  the  good  you  have  done  ? 
where  the  glory  which  you  have  given  to 
God  ?  What  sins  does  conscience  now  ac- 
cuse you  of  having  committed  ?  Can  you, 
therefore,  remain  at  ease  ?  or  should  you 
not  be  alive  to  your  duty,  and  settle  your 
account  with  God  now,  that  he  may  turn 
away  his  anger,  and  lift  upon  you  the  light 
of  his  reconciled  countenance  ?  Delay 
not,  I  beseech  you,  this  important  concern 
one  moment  longer.  You  know  not  how 
long  you  may  live,  or  how  long  a  lime  you 
may  have  the  use  of  your  understanding. 


Follow,  therefore,  this  advice,  which  is 
given  with  no  other  view  than  to  promote 
your  everlasting  welfare.  Be  tliankful  that 
you  are  yet  alive,  and  that  you  have  been 
visited  with  this  affliction.  Look  upon  it 
as  an  evidence  of  divine  goodness,  intended 
to  secure  your  salvation.  Humble  yourself 
before  God,  and  pray  with  fervor  and  sinceri- 
ty of  soul,  that  he  may  open  to  you  the  deep 
depi-avity  of  your  heart ;  pray,  that  he  may 
show  you  the  odious  character  of  sin,  and 
the  enormity  of  your  transgressions  ;  pray, 
that  in  view  of  your  sins  he  may  enable  you 
to  exercise  a  godly  sorrow  ;  pray,  tliat  he 
may  grant  you  a  well-grounded  confidence 
in  his  mercy,  trusting  that  he  is  not  willing 
you  shall  perish  ;  pray  for  faith  in  the 
Redeemer,  believing  that  he  came  into  the 
world  to  seek  and  to  save  that  which  was 
lost,  appealing  to  his  atonement  on  the  cross, 
and  looking  for  the  pardon  of  your  sins,  and 
reconciliation  to  God,  through  his  merito- 
rious sufferings  and  death  ;  but  pray  also, 
that  God  by  his  grace  may  awaken  in  you 
the  resolution  not  only  never  to  sin  against 
him  in  future,  but  also  to  devote  the  residue 
of  your  days  entirely  to  his  service.  Oh  ! 
come,  unite  with  me  in  devout  prayer  be- 
fore his  throne  of  grace. 

Thanks  be  unto  thee,  O  God,  Father  and 
Lord  of  my  life,  that  I  am  yet  permitted  to 
occupy  a  place  in  the  land  of  the  living. 
How  often  mightest  thou  have  arrested  me 
in  my  sins,  in  my  ingratitude,  in  my  insen- 
sibility, and  suddenly  extinguished  the  lamp 
of  life  !  Righteous  Father,  I  confess  that  I 
never  was  prepared  to  stand  before  thy 
judgment-seat  and  render  the  final  account 
of  my  life  !  How  my  heart  trembles  wlien 
I  remember  tiie  astonishing  danger  in  wliich 
I  lived  so  much  at  my  ease!  But  thanks  ' 
be  unto  tiice,  that  now  thou  hast  awakened 
me  to  a  sense  of  my  danger  !  that  tiiou  art 
urging  me  to  escape  !  that  thou  art  calling 
on  me  to  render  an  account  in  the  present 
probationary  state  !  I  am  aff'riglited  at  my 
abuse  of  all  thy  mercies  ;  I  am  afl'righted 
in  view  of  all  my  sins.  Omniscient  God, 
I  would  not  deny  one!  Hear  my  confes- 
sion :  I  have  sinned  against  heaven  and 
before  thee  ;  I  am  ashamed  of  myself,  and 
of  my  ingratitude.  Oh  !  that  my  head  ■ 
were  waters,  and  mine  eyes  a  fountain  of  I 
tears,  that  I  might  weep  day  and  night  for 
my  transgressions!  But  blessed  be  thy 
name,  I  knowtiiat  thou  hast  no  pleasure  in 
the  death  of  a  sinner  3  I  am  persuaded  that 


THE  PASTOR  IN  THE  SICK-ROOM. 


593 


thou  also  hast  loved  me  in  Christ  thy  Son. 
I  fly  to  thy  mercy  ;  I  fly  to  Christ  the  Sa- 
viour of  the  world  ;  I  embrace  him  who  is 
the  propitiation  for  our  sins.  Be  merciful 
to  me  a  sinner  !  Pardon  all  my  sins,  and 
save  me  for  Christ's  sake.     Amen. 

SECOND    ADDRESS. 

I  hope  you  have  reflected  seriously  on  the 
subject  of  our  first  conversation.  If  you 
have  examined  your  past  life  sincerely  and 
impartially,  as  in  the  presence  of  God,  your 
own  conscience  will  convince  you  of  the 
necessity  of  humbling  yourself  before  God, 
while  you  will  stand  self-condemned  in  his 
presence.  But  remember,  the  human  heart 
is  by  nature  so  deceitful,  that  attentively  as 
we  may  examine  it,  we  cannot  fully  search 
it  out.  God,  therefore,  requires  of  those 
who  would  obtain  an  interest  in  his  mercy 
to  be  sincere,  that  they  may  not  flatter  nor 
deceive  themselves,  nor  endeavor  to  cloak 
their  sins.  Hence,  like  David,  they  will 
pray  for  an  upright  heart.  "  Search  me, 
O  God,  and  know  my  heart,  try  me  and 
know  my  thoughts,  and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way 
everlasting."  Thus  will  you  be  disposed 
to  pray,  my  dear  friend,  if  your  conversion 
to  God  is  sincere.  In  no  case  is  deception 
more  dangerous  than  in  this  momentous 
concern.  In  the  eternal  world  this  decep- 
tion cannot  be  corrected.  If  our  eyes 
should  not  be  opened  until  eternity  shall 
have  sealed  our  doom,  it  will  be  too  late  to 
think  of  retracing  our  steps,  and  turning  to 
God.  Therefore,  my  dear  friend,  be  thank- 
ful that  God  has  added  another  day  to  your 
existence,  and  so  improve  it  that  you  may 
work  out  your  salvation.  Go  to  the  throne 
of  grace,  and  pray  that  God  may  disclose 
to  you  all  your  sins — your  most  secret 
sins — even  the  sins  which  you  no  more  re- 
member. Collect  now  your  thoughts,  and 
reflect  sincerely  on  the  whole  of  your 
past  life,  and  your  own  conscience  will 
charge  you  with  sins  at  which  you  will  be 
alarmed.  Their  number  and  magnitude 
will  be  distressing.  You  will  be  grieved 
for  having  known  the  will  of  God,  and  yet 
not  having  done  it ;  you  will  be  grieved  in 
view  of  the  transgressions  which  you  have 
committed ;  you  will  be  grieved  on  account  of 
your  ingratitude  towards  your  heavenly  Ben- 
efactor,  for  his  numerous  and  great  mercies  ; 
you  will  be  grieved  for  the  insensibility  and 
security  in  which  you  have  lived.  Ah  ! 
75 


how  valuable  will  grace,  even  the  grace 
of  God  be  to  you !  and  how  earnestly  will 
you  seek,  and  how  diligently  will  you  im- 
prove it  to  the  salvation  of  your  soul! 
How  grateful  will  you  feel  that  God  is  still 
good,  and  merciful,  and  gracious !  Your 
sick-bed  will  be  to  you  a  most  instructive 
school  of  wisdom.  How  sincerely,  how 
humbly  will  you  confess  your  sins  to  God  ! 
How  great,  how  sensible  will  the  anguish 
of  your  heart  be,  in  consideration  of  all 
your  transgressions  !  With  what  sincerity 
will  you  seek  the  pardoning  mercy  of  our 
God.  How  sweet  will  those  words  of  life 
be  to  you,  "  This  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Jesus  Christ 
came  into  the  world  to  save  sinners  !"  Oh  ! 
how  precious  will  Christ  crucified,  his  meri- 
torious sufferings  and  death,  be  to  you ! 
How  humbly  will  you  believe  in  his  name  ! 
and  with  what  anxious  solicitude  will  you 
appropriate  to  yourself  the  blessing  of  his 
salvation  !  Yes  ;  then  will  you  form  the 
sincere,  firm,  and  unalterable  determina- 
tion to  submit  to  God  unconditionally,  and 
to  devote  the  residue  of  your  life  to  his  ser- 
vice. Will  you  not  say,  these  are  my  reso- 
lutions ? 

ANOTHER    ADDRESS. 

What  should  be  our  chief  concern  ?  An 
important  question,  which  I  now  would  re- 
commend to  your  serious  consideration  on 
your  sick-bed.  I  will  endeavor  to  answer 
it  for  you  briefly.  It  should  be  our  chief 
concern  to  obtain  the  assurance  that  we  are 
in  a  state  of  grace.  This  assurance  is  as 
consoling  as  it  is  necessary.  '  Ah  !  what 
advantage  to  us  is  life — long  as  we  may 
live,  well  supplied  as  we  may  be  with  eve- 
ry temporal  good,  enviable  as  we  may  con- 
ceive our  earthly  condition — if  God,  the 
righteous  and  holy  God,  should  be  our  ene- 
my, our  fearful,  terrible  Judge  !  Oh  !  then, 
would  we  not  be  the  most  miserable,  wretch- 
ed beings  on  earth  ?  Would  it  not  be  bet- 
ter if  we  never  had  been  born  ?  for  it  is 
indeed  terrible  to  fall  into  the  hands  of  God 
as  our  incensed  Judge.  It  then  should  bo 
to  us  at  all  times,  but  particularly  on  a  sick- 
bed, a  subject  of  deep  concern  and  anxious 
solicitude  to  be  reconciled  to  God,  that  we 
may  contemplate  him  as  our  Father,  and 
view  ourselves  as  his  children.  If  God  be 
our  Father,  then  have  we  obtained  the  for- 
giveness of  our  sins,  are  the  adopted  heirs 
of  his  kingdom,  and  interested  in  all  the 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


fclessings  of  salvation  by  Jesus  Christ.  Then 
is  death  to  us  no  longer  a  messenger  of  ter- 
ror, but  a  peaceful  guide,  sent  to  conduct 
us  into  the  exalted  mansions  of  everlasting 
rest. 

Now,  suffer  me  to  inquire,  Are  you  in  a 
state  of  grace  ?  are  you  a  child  of  God  ? 
I  perceive  you  cannot  venture  to  answer 
these  important  questions  in  the  affirmative  ; 
but  if  you  should  flatter  yourself  with  the 
impression  that  you  are  a  child  of  God, 
then  remember,  that  whosoever  can  lay 
claim  to  this  privilege,  endeavors  to  do  the 
will  of  his  heavenly  Father  continually, 
sincerely,  willingly,  and  with  real  delight. 
What  does  conscience  say  to  this  ?  Have 
you  never  offended  God  ?  Have  you  al- 
ways obeyed  the  law  of  God  ?  Have  you 
never  knowingly  and  wilfully  committed 
'sin  ?  Permit  conscience  to  speak  while 
you  endeavor  to  recollect  all  the  thoughts 
which  have  occupied  your  mind,  all  the 
words  which  you  have  uttered,  and  all  the 
actions  which  you  have  done.  Do  they  all 
correspond  with  the  law  of  God  ?  Can 
you  venture  to  say  this  ?  Oh,  friend  !  your 
own  conscience  will  urge  you  to  confess 
that  you  have  often  sinned  against  God,  by 
transgressing  his  laws.  If  so,  then  ac- 
;]tnowledge  in  the  presence  of  God  the  con- 
>viction  of  your  conscience.  Consider  you 
.have  to  do  with  that  God  who  can  see  into 
the  innermost  recesses  of  the  soul  ;  before 
whom  all  things  are  naked  and  open,  and 
from  whom  nothing  can  be  concealed  ;  who 
has  heard  all  the  sinful  words  you  have 
spoken  ;  who  knows  all  the  secret  evil  de- 
rsires  you  have  cherished  in  your  heart  ; 
who  is  acquainted  with  all  the  ways  in 
•which  you  have  walked  ;  who  has  observed 
■all  the  actions  which  you  have  done  through 
'life.  Can  you,  then,  flatter  yourself  with 
the  hope  that  you  are  in  a  state  of  grace  ? 
Can  you  even  imagine  that  you  are  a  child 
of  God  ?  Must  you  not  on  the  contrary 
confess  that  you  have  been  his  enemy,  and 
have  abused  his  grace  ?  This  surely 
should  be  to  you  an  alarming  consideration  ! 
If  you  but  realize  that  you  are  on  the  verge 
of  eternity,  and  that  in  a  few  more  moments 
you  may  appear  before  the  judgment-seat 
of  Christ,  what  must  be  your  emotions,  see- 
ing you  have  no  assurance  of  an  interest 
in  his  mercy,  who  can  seal  your  destiny 
forever.  Oh  !  reflect  seriously  on  this  all- 
important  subject. 

Will  you  not  acknowledge  that  it  should 


be  your  chief  concern  to  be  admitted  into 
a  state  of  grace  ?  that  God  may  be  your 
father,  and  you  the  child  of  his  love  ?  Do 
you  ask.  What  must  I  do  to  be  admitted  into 
a  state  of  grace,  that  God  may  be  my  fa- 
ther and  friend  ?  I  answer,  you  must  first 
acknowledge  and  confess  your  sins  before 
God.  This  he  requires  in  his  own  word: 
"  Acknowledge  thine  iniquity,  that  thou 
hast  transgressed  against  the  Lord  thy  God." 
"  Whoso  confesseth  and  forsaketh  liis  sins 
shall  have  mercy."  Consider,  moreover, 
that  your  sins  are  offences  against  the  best 
of  fathers,  and  the  kindest  of  benefactors  ; 
and  let  this  consideration  fill  your  heart 
with  anguish  and  sorrow.  Oh  !  yield  obe- 
diently to  the  influences  of  saving  grace, 
that  God  may  accomplish  his  benevolent 
purpose  with  respect  to  you.  Be  astonish- 
ed at  the  infinite  love  of  God,  and  at  the 
boundless  compassion  of  our  Redeemer, 
and  behold  in  that  love  your  only  ground 
of  hope  that  God  has  no  pleasure  in  your 
death,  and  in  this  compassion  the  precious 
assurance  that  Christ  has  purchased  grace 
and  salvation  also  for  you.  Pray  for  the 
Holy  Spirit  to  open  your  eyes,  that  you  may 
see  and  know  how  willing  he  is  to  impart 
his  grace  likewise  to  you.  Ah  !  think  of 
the  sufferings  of  Jesus.  How  deep  was 
his  humiliation  !  How  fearful  and  severe 
his  trials  and  temptations !  How  inde- 
scribably great  his  anguish  and  pain,  espe- 
cially in  the  memorable  garden,  and  on  the 
shameful  cross !  And  while  you  think  of 
these  things,  you  will  also  think  of  looking 
up  to  him  in  faith  that  you  may  mourn 
over  your  sins,  have  your  guilt  blotted  out, 
and  be  clothed  with  his  righteousness. 
Thus  will  you  stand  before  God  as  his 
adopted  son,  and  be  esteemed  as  the  object 
of  his  loving-kindness  and  tender  mercy. 
Pray  for  this  saving  faith.  Having  obtain- 
ed this  mercy,  let  it  be  your  constant  pur- 
pose and  persevering  effort,  so  long  as  God 
may  be  pleased  to  spare  you  in  this  land 
of  probation,  to  cherish  and  cultivate  his 
love  and  friendship.  Hence  you  will  see 
the  necessity  of  watching  over  the  most  se- 
cret desires  of  your  soul,  in  order  to  ascer- 
tain whether  they  agree  with  the  will  of 
God ;  loving  whatsoever  he  loveth,  and 
hating  whatsoever  he  hateth.  This  will 
lead  you  to  pray,  "  Lord,  teach  me  to  do 
thy  will,  for  thou  art  my  God  ;  thy  Spirit 
is  good  ;  lead  me  in  the  land  of  upright- 
ness."    But  pray,  also,  that  you  may  be 


THE  PASTOR  IN  THE  SICK-ROOM. 


595 


more  conformed  to  the  example  of  Christ, 
remembering,  that  in  proportion  to  the  re- 
semblance we  bear  to  the  image  of  Christ, 
is  the  evidence  strong,  that  we  are  the 
children  of  God,  and  the  heirs  of  eternal 
life. 

ANOTHER    ADDRESS. 

Our  Lord  Jesus  Christ  has  made  a  most 
solemn  declaration  in  the  passage,  "  Verily, 
verily,  I  say  unto  you,  except  ye  be  con- 
verted, and  become  as  little  children,  ye 
shall  not  enter  into  the  kingdom  of  heaven." 
In  these  words,  the  qualifications  of  those 
who  desire  to  be  saved  are  plainly  designa- 
ted. They  imply  sincere,  genuine  repent- 
ance ;  but  in  what  does  this  repentance 
consist  ?  In  a  mere  desire  to  be  saved  ? 
In  a  cold,  heartless  wish  not  to  have  sinned  ? 
Is  it  sufficient  if  I  should  say  on  my  sick- 
bed, I  believe  that  Jesus  Christ  came  into 
the  world  to  reconcile  me  to  God  ;  I  know 
that  God  is  merciful ;  and  if  I  say,  "  God 
be  merciful  unto  me  a  sinner,"  I  shall  be 
saved  for  Christ's  sake  ?  or  does  not  true 
repentance  also  imply  a  radical  change  of 
heart,  and  thorough  reformation  of  life  ? 
The  true  Christian,  who  is  acquainted  with 
the  nature  of  I'epentance,  has  more  enlight- 
ened views  on  this  important  subject.  He 
knows  that  he  only  who  confesseth  and  for- 
saketh  his  sins  shall  have  mercy  ;  that  there 
is  forgiveness  with  God  that  he  may  be 
feared  ;  that  faith  without  works  is  dead  ; 
that  there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus,  who  walk  not  after  the 
flesh,  but  after  the  Spirit  ;  that  without  holi- 
ness no  man  shall  see  the  Lord  ;  that  no- 
thing which  is  unclean  can  enter  into  the 
kingdom  of  heaven.  How  evident  then  it 
is.  that  repentance  and  faith,  without  which 
there  is  no  access  to  divine  mercy  on  the 
sick-bed,  does  not  consist  in  a  mere  desire 
to  be  saved,  or  in  an  inconsiderate  recourse 
to  the  merits  of  Christ ;  but  with  these  acts 
exercised  in  their  purity,  are  also  connect- 
ed a  radical  change  of  heart,  and  thorough 
reformation  of  life. 

My  dear  friend !  As  it  hath  pleased  the 
Lord  to  call  you  to  repentance  by  this  pre- 
sent sickness,  it  becomes  you  to  take  this 
dispensation,  together  with  these  truths, 
into  serious  consideration.  I  know  you  do 
not  deny  that  you  are  a  sinner  ;  I  know 
that  you  are  not  indifferent  to  the  voice  of 
your  conscience,  while  it  is  urging  you  to 


this  acknowledgment  ;  I  know  that  you  feel 
distressed  in  view  of  your  sins,  and  that 
you  are  disposed  to  fly  for  refuge  to  the 
grace  of  God  and  the  merits  of  Christ.  But 
whence  comes  the  anguish  of  your  soul  ? 
From  fear  of  death  ?  Suppose  your  health 
had  been  preserved,  would  you  have  thought 
of  your  sins,  and  been  sorrowful.  Ah ! 
my  friend,  if  your  present  sickness,  or  the 
apprehension  of  death,  be  the  cause  of  your 
sorrow,  your  repentance  is  not  genuine. 
The  true  cause  of  your  sorrow  should  be 
founded  in  having  ofTended  the  God  of  love, 
and  slighted  Christ's  precious  redemption  ; 
therefore,  examine  the  cause  of  your  sorrow, 
that  you  may  not  be  deceived.  I  know  that 
Christ  and  his  merits  are  valuable  in  your 
estimation  ;  but  does  the  love  of  Jesus  con- 
strain you  to  hate  sin,  to  renounce  every 
evil  practice,  and  to  devote  your  life  to  his 
service  ?  Does  the  grace  of  God  teach  you 
to  deny  all  ungodliness  and  worldly  lusts  ? 
and  is  it  your  intention  to  live  soberly,  right- 
eously, and  godly  in  this  present  world  ? 
My  dear  friend,  answer  these  questions  as 
in  the  presence  of  God  !  We  know  from 
sad  experience,  that  many,  having  escaped 
from  their  sick-bed,  have  returned  to  their 
former  habits,  and  walked  in  their  sinful 
ways.  Thus,  by  this  conduct,  they  exhib- 
ited the  mournful  evidences  that  their  re- 
pentance was  not  sincere.  I,  indeed,  am 
not  acquainted  with  your  heart ;  God  alone 
knows  it ;  but  should  you  deceive  man, 
you  also  deceive  yourself,  and  this  decep- 
tion might  be  to  you  the  cause  of  everlast- 
ing sorrow.  I  therefore  beseech  you,  as 
you  value  the  mercy  of  God,  to  take  this 
matter  into  serious  consideration.  True 
repentance  implies  an  entire  change  of 
heart,  and  a  thorough  reformation  of  life. 
The  man  who  is  really  converted  abhors 
all  sins,  and  feels  an  ardent  desire  to  devote 
himself  entirely  to  the  service  of  God,  and 
the  promotion  of  the  Redeemer's  cause. 
Therefore,  I  again  say,  examine  yourself 
impartially,  that  you  may  ascertain  your 
sincerity  before  God,  and  the  genuine  char- 
acter of  your  convictions  ;  and  rest  not 
satisfied  short  of  the  real,  substantial,  per- 
manent,  and  undeniable  evidences  of  that 
conversion  which  the  Saviour  requires, 
knowing  that  they  who  thus  seek  God  sin- 
cerely in  his  own  appointed  way,  shall  find 
him  to  be  in  their  own  experience  the  God 
of  their  salvation. 


596 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


THE  PASTOR  IN  THE  SICK-ROOM. 

CHAPTER  II. 
Striking  Instances,  etc. 

Case  I. — The  very  able,  now  deceased, 
Fresenius  mentions  in  the  twelfth  volume 
of  his  pastoral  collections,  a  remarkable 
example  of  a  person,  who  had  thrown  great 
difficulties  in  the  way  of  his  conversion. 
The  son  of  a  widow,  about  fifteen  years  old, 
was  so  undutiful  as  to  incur  the  awful  guilt 
of  beating  his  mother.  Immediately  after 
having  committed  the  wicked  act,  the  same 
arm  which  inflicted  the  injury,  became  full 
of  holes.  His  whole  frame,  at  the  same 
time,  was  reduced  gradually  to  such  a  state 
of  debility,  as  to  bring  him  nigh  to  death. 
A  mortification  ensued.  The  case  was  re- 
ported to  Fresenius,  who  immediately  vis- 
ited him.  After  a  protracted  investigation, 
this  disobedient  son  at  length  confessed  that 
he  had  beaten  his  mother  ;  but  he  persisted 
in  maintaining  that  he  had  done  right.  Not- 
withstanding the  kind  manner  in  which  he 
'Was  addressed,  and  the  serious  efforts  that 
were  made  to  convince  him  of  the  enormous 
sin  he  had  committed,  yet  he  by  no  means 
could  be  brought  to  repent  of  and  abhor  the 
act.  The  patient  was  reduced  still  lower, 
while  the  danger  of  death  became  more 
alarming,  for  the  mortification  increased 
every  moment.  Fresenius  renewed  his 
efforts,  endeavoring  to  describe  his  sins  in 
the  most  lively  colors,  and  to  produce  a 
deep  and  pungent  sense  of  his  guilt.  But 
all  his  efforts  were  in  vain.  He  remained 
insensible. 

Seeing  it  was  exceedingly  difficult  to 
bring  this  sick  person  to  a  lively  conviction 
and  sincere  sorrow  for  his  sins,  Fresenius 
had  recourse  to  the  last  measure.  He  in- 
formed him  that  this  disease  would  most 
certainly  prove  fatal,  so  that  they  could  by 
no  means  calculate  on  his  being  restored — 
that  death  was  rapidly  approaching,  and 
was  very  near  at  hand,  and  that  he  there- 
fore had  no  time  to  spare  for  repentance — 
that  in  case  he  should  die  in  these  circum- 
stances, he  inevitably  would  be  doomed  to 
everlasting  perdition.  Now,  he  described 
the  torments  of  hell  by  quotations  from  the 
sacred  scriptures,  in  as  lively  and  anima- 
ted a  manner  as  he  was  able  to  command, 
while  he  assured  him,  that  he,  alas,  would 
soon  ascertain  in  his  own  experience,  these 
dreadful  realities,  if  he  should  not  be  truly 
converted  to  God.      These  considerations 


so  deeply  affected  and  so  alarmed  the 
patient  that  he  was  thrown  into  a  perspira- 
tion. But  notwithstanding  this,  Fresenius 
continued  to  dwell  on  the  misery  of  the 
damned,  until  the  youth  was  completely 
overwhelmed  with  fear. 

Although  he  now  closed  those  legal  re- 
presentations, still  he  would  not  yet  admin- 
ister consolation,  but  silently  commended 
him  to  the  operations  of  the  Holy  Spirit. 
Leaving  him  in  the  solitude  of  his  chamber 
to  his  own  reflections,  he  entreated  him  to 
let  his  own  conscience  speak  before  God. 
Nor  would  he  permit  any  person  to  remain 
with  him  in  the  room,  lest  they  should  ad- 
minister unseasonable  comfort,  or  interrupt 
him  in  his  meditations.  He  therefore  closed 
the  door,  retired  to  his  closet,  and  interced- 
ed for  him  with  God. 

Afler  the  lapse  of  half  an  hour,  he  re- 
turned to  him.  No  sooner  had  he  opened 
the  door,  than  the  patient,  in  great  agita- 
tion, exclaimed  :  Ah  !  I  am  damned  !  I  am 
damned  !  He  trembled  and  shook,  and  was 
bathed  in  sweat.  Fresenius  repeated  his 
latter  representations,  and  explained  the 
nature  as  well  as  the  enormity  of  the  sin, 
committed  against  the  fifth  commandment 
— and  in  general  laid  open  his  whole  na- 
tive depravity,  that  he  might  be  alarmed, 
not  only  in  view  of  the  punishment  of  sin, 
but  of  sin  itself.  He  approved  of  all  that 
Fresenius  said,  and  continued  to  pronounce 
his  own  condemnation. 

Having  proceeded  thus  far,  he  com- 
menced speaking  of  the  great  atonement, 
and  of  the  grace  of  God  in  Christ  Jesus. 
The  patient  felt  a  strong  desire  for  the  par- 
don of  his  sins  ;  but  had  to  pa.ss  through 
various  conflicts  before  it  could  be  realized. 
In  deep  contrition  he  begged  his  mother's 
pardon.  Now  Fresenius  pronounced  an 
affecting  penitential  prayer,  which  the  pa- 
tient fervently  repeated,  evincing  a  great 
change  of  heart.  His  stubborn  mind  was 
subdued,  his  hard  heart  softened  and  bro- 
ken. Hereupon  Fresenius  withdrew,  hav- 
ing given  those  who  were  present  instruc- 
tions in  regard  to  their  prayers  and  conver- 
sations with  the  sick  person.  When  he 
visited  him  on  the  following  day,  he  found 
him  truly  sorrowful  on  account  of  his  sins, 
and  in  the  exercise  of  a  joyful  faith  in  the 
Redeemer.  He  conversed  now  with  him 
on  the  grace  and  condescending  kindness 
of  Jesus  towards  poor  heavy-laden  sinners  ; 
assuring  him  that  God  had  pardoned  his 


THE  PASTOR  IN  THE  SICK-ROOM. 


597 


sins  for  Christ's  sake,  while  he  might  look 
with  confidence  for  the  enjoyment  of  life 
everlasting.  Then  he  administered  unto 
him  the  holy  supper.  His  soul  was  filled 
with  peace  and  joy.  Jesus  the  Saviour 
enabled  him  to  overcome — so  that  in  a  few 
hours  he  calmly  departed  in  the  blessed 
hope  of  salvation. 

From  this  narrative  young  pastors  may 
derive  much  useful  instruction,  in  regard 
to  the  direction  of  souls.  They  may  per- 
ceive the  necessity  of  becoming  acquainted 
with  the  spiritual  state  of  the  sick,  before 
they  undertake  to  administer  consolation  ; 
they  may  see  the  expediency  of  commen- 
cing their  pastoral  efforts  to  recover  the  lost 
sheep,  with  loving-kindness  ;  they  may 
learn  wisdom  in  rightly  dividing  and  ap- 
portioning the  law  and  the  gospel  ;  they 
may  ascertain  the  obligation  of  announ- 
cing to  hardened  and  obdurate  sinners, 
the  near  danger  of  death  ;  they  may  con- 
clude it  to  be  their  duty  to  resort  to  severe 
measures,  when  kind  representations  prove 
ineffectual.  Oh  Lord  !  how  much  wisdom 
and  prudence,  how  much  patience  and 
meekness,  how  much  seriousness  and  zeal, 
are  necessary  to  be  exercised  by  thy  ser- 
vants, while  they  are  engaged  in  thy  ser- 
vice ! 

Case  II. — The  case  may  occur  when 
the  patient  absolutely  refuses  to  be  recon- 
ciled to  his  enemies.  What  course  of  con- 
duct should  the  pastor  pursue?  1.  Let 
him  insist  on  the  necessity  of  reconciliation. 
Here  the  two  following  passages  will  be  of 
service  :  Matt.  v.  23-26  ;  xviii.  35.  Let 
him  show  that  we  cannot  expect  mercy 
and  pardon  of  God,  unless  we  sincerely 
and  willingly  forgive  those  who  have  of- 
fended us,  since  a  heart  that  is  filled  with 
enmity  and  hatred  will  remain  under  the 
influence  of  these  wicked  passions,  and 
therefore  is  incapable  of  receiving  mercy 
and  pardon.  2.  Let  him  exhibit  the  ex- 
ample of  God  and  the  Redeemer,  which  we 
all  should  imitate.  The  God  of  love,  who 
is  daily  insulted  by  his  enemies,  neverthe- 
less causes  his  sun  to  shine  upon  them 
daily,  while  he  confers  upon  them  innu- 
merable mercies.  Christ,  the  Redeemer, 
in  his  expiring  moments  interceded  for  his 
most  virulent  enemies.  This  is  the  high 
and  holy  pattern  which  we  are  called  to 
imitate.  In  vain  do  we  therefore  claim  the 
character  of  Christians  and  children  of  God, 
if  we  be  not  willing  and  ready  to  forgive 


even  our  most  inveterate  enemies.  3.  If 
all  these  kind  representations  should  prove 
ineffectual,  then  let  the  pastor  describe  the 
great  danger  of  his  soul,  and  endeavor  to 
convince  him,  that  he  certainly  must  perish 
if  he  consent  not  to  be  reconciled  to  his 
enemies.  Let  him  portray  the  misery  and 
pain  of  the  implacable  in  the  regions  of 
despair,  and  beseech  him,  in  Christ's  stead, 
to  reflect  seriously  on  the  subject.  4.  Should, 
however,  the  patient  still  remain  insensible, 
refusing  to  be  reconciled,  let  him  and  all 
present  bow  the  knee  before  God,  and  pre- 
sent his  case  before  the  throne  of  grace. 

A  man  lived  in  the  most  bitter  state  of 
enmity  with  his  wife  and  children.  He 
became  dangerously  ill.  His  sickness  in- 
creased rapidly  ;  he  sent  for  me,  and  de- 
sired me  to  give  him  the  holy  supper.  I 
reminded  him  of  his  enmity  towards  his 
household,  and  endeavored  by  all  the  ar- 
guments I  could  command,  to  persuade  him 
to  a  reconciliation.  But  all  my  efforts 
were  in  vain.  He  lay  immoveably  quiet, 
with  his  face  turned  to  the  wall,  while  the 
fire  of  revenge  darted  from  his  eyes.  At 
first  he  returned  no  answer.  I  suffered 
nothing  to  intimidate  me,  but  proceeded 
with  confidence  in  my  labor  of  love.  I 
showed  him  his  danger ;  spoke  of  the 
blessedness  of  the  peacemakers  ;  and  la- 
mented, that  in  his  present  state  of  mind  he 
could  have  no  interest  in  this  blessedness. 
To  my  deepest  sorrow,  he  arose  abruptly 
and  said  :  And  though  I  should  be  damned, 
I  will  not  be  reconciled  ! — Here  I  was  in- 
fluenced with  holy  zeal.  I  explained  what 
was  implied  by  being  damned.  I  described 
the  misery  of  the  damned  in  as  lively  colors 
as  I  was  able  ;  and  showed  that  in  a  few 
moments  he  might  experience  all  the  dread 
reality.  This  too  was  ineffectual.  He 
persisted  in  the  declaration,  that  he  would 
rather  be  damned  than  reconciled  to  his 
wife.  I  was  exceedingly  distressed,  and 
offered  up  silent  aspirations  to  God  !  The 
danger  increased,  and  led  me  to  believe  his 
end  was  approaching.  I  renewed  my  ef- 
forts, showing  the  increased  guilt  he  had 
contracted  by  the  terrible  example  he  had 
given  to  his  children.  He  remained  as 
hardened  as  ever.  Finally,  I  requested 
his  wife  and  children  to  kneel  down  with 
me,  and  pray  most  fervently  to  God.  They 
wept  with  me  aloud.  I  had  scarcely  pro- 
ceeded a  few  moments  in  pouring  out  my 
troubled  heart  before  God,  when  he  inter- 


598 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


rupted  me — called  his  wife  and  children 
around  his  bed,  extending  his  hand,  while 
the  children  fell  upon  his  neck.  He  begged 
my  pardon  for  having  offended  me,  with 
evident  signs  of  the  keenest  sorrow.  Now, 
he  expressed  a  desire  to  be  reconciled. 
Having  investigated  his  motives  for  this 
reconciliation,  I  found  them  to  be  sincere 
and  correct ;  as  he  thanked  God  that  he 
had  not  taken  him  away  in  his  impenitence, 
prayed  most  humbly  for  the  pardon  of  his 
sins,  and  sought  forgiving  mercy,  in  Christ 
the  Saviour.  Subsequently  I  administered 
to  him  the  holy  supper.  In  the  preparatory 
service,  he  confessed  his  sins  in  deep  con- 
trition, and  shed  tears  of  gratitude  before 
God  for  this  great  mercy.  He  survived  this 
event  some  days  longer,  while  grace  car- 
ried on  its  purifying  process,  and  rendered 
him  still  more  capable  of  spiritual  enjoy- 
ments— until  at  length  he  closed  his  life  to 
the  edification  of  those  who  witnessed  his 
dying  moments.  Let  everlasting  thanks  be 
ascribed  unto  our  God,  who  is  so  rich  in 
grace  and  mercy. 

Case  III. — A  certain  member  of  our 
church  became  sick.  I  was  called,  and 
found  him  exceedingly  uneasy ;  for  his 
conscience  most  bitterly  accused  him.  As 
soon  as  he  beheld  me  he  wept,  and  exclaim- 
ed :  Ah,  that  I  never  had  offended  my  God 
and  Saviour !  Here  he  was  dissolved  in 
tears.  My  dear  son,  I  inquired,  by  what 
kind  of  sin  have  you  so  greatly  ofiended 
God  ?  Ah,  said  he,  I  was  apprentice  to  an 
opulent  master,  who  had  two  dissipated 
sons.  They  from  time  to  time  purloined 
much  of  their  father's  money.  While  they 
were  asleep  I  usually  withdrew  some  of 
this  money,  supposing  it  was  no  sin  to  take 
what  they  spent  in  so  licentious  a  manner. 
The  sum  amounts  to  perhaps  sixteen  or 
twenty  dollars.  But  now,  alas  !  now,  this 
sin  torments  me  !  Oh  !  I  am  lost !  Sub- 
sequently, when  my  master  employed  me 
as  his  salesman,  I  was  in  the  habit  of  de- 
frauding him,  by  retaining  part  of  the  pro- 
ceeds of  the  sales.  Am  I  not  a  thief?  And 
can  a  thief  enter  into  the  kingdom  of  God  ? 
Ah,  I  am  lost ! 

Most  certainly,  I  replied,  you  have  com- 
mitted sin  ;  for  you  have  intentionally  de- 
prived your  master  of  what  belonged  not  to 
you.  And  God  has  forbidden  all  kinds  of 
fraud  and  theft.  Yes,  yes,  said  he,  I  now, 
alas,  see  and  acknowledge  that  I  have  done 
wrong,  and   I  am  very  sorry,  and  much 


distressed.  Assist  me  that  I  may  procure 
relief  from  this  terrible  fear  and  distress. 
Ah,  how  shall  I  obtain  peace  before  I  die  ? 

The  following  conversation  then  took 
place.  Do  you  sincerely  confess  your  sin  ? 
Ah,  God  knows  how  sincerely.  But  do 
you  acknowledge  it  with  abhorrence  ?  Oh, 
I  denounce  this  sin  !  I  am  frightened  when- 
ever  my  conscience  reminds  me  of  it.  I 
could  wish  I  never  had  committed  it.  But 
why  do  you  consider  this  sin  so  odious  ? 
Have  I  not  offended  God,  forfeited  his 
friendship,  and  violated  my  conscience  ? 
And  should  I  have  died  in  this  sin,  would  I 
not  have  been  lost  ?  Oh,  how  thankful  I 
am  to  God  that  I  yet  live,  and  that  he  has 
borne  me  with  so  much  patience.  Do  you 
believe  that  Christ  the  Saviour  has  also 
atoned  for  this  sin  ?  Yes,  surely  this  is  my 
faith  ;  for  having  suffered  for  all  sins,  this 
must  likewise  be  included.  Now,  then,  re- 
flect on  the  words  :  "Whoso  confesseth  and 
forsaketh  his  sins  shall  have  mercy."  To 
obtain  mercy,  and  to  have  our  sins  pardoned, 
and  not  imputed  to  us,  imply  the  same  ideas. 
You  then  have  the  assurance  from  God 
himself,  that  he  will  be  merciful  unto  you, 
and  for  Christ's  sake  pardon  this  sin.  Ah, 
God  be  praised  for  what  mine  ears  have 
heard  !  He  then  will  also  pardon  this  sin  ? 
Certainly  ;  but — Ah,  I  anticipate  what  you 
are  going  to  add.  Behold,  here  I  deliver 
into  your  hands  twenty-four  dollars,  which 
you  will  put  into  the  possession  of  my  mas- 
ter after  my  death.  Now  I  am  satisfied. 
Thanks  be  unto  thee,  best  of  Fathers,  for 
this  mercy  !  As  he  was  visited  with  a  pro- 
tracted disease,  I  frequently  called  to  see 
him  ;  but  he  on  many  occasions  lamented 
this  sin  ;  so  that  I  often  vvas  obliged  to  ad- 
minister consolation.  But  at  length  he 
closed  his  life  much  to  our  edification. 
Some  time  after  this,  I  transmitted  to  his 
master  the  money,  requesting  him  to  return 
me  his  receipt.  But  I  carefully  concealed 
his  name,  lest  I  might  afford  occasion  for 
uncharitable  remarks  after  his  departure. 

Case  IV. — I  was  called  to  a  lady  of  rank 
who  was  also  a  member  of  our  church. 
She  was  entirely  devoted  to  vanity.  The 
days  of  her  life  she  gave  to  the  world. 
She  was  either  in  the  theatre,  or  engaged 
in  giving  or  receiving  visits  ;  and  when- 
ever she  was  an  hour  alone,  she  filled  it 
up  either  by  reading  a  comedy  or  some 
other  work  of  fancy.  Before  her  sick- 
ness, I    had    frequent    conversations   with 


THE  PASTOR  IN  THE  SICK-ROOM. 


599 


her  on  the  vanities  of  this  world  ;  but 
they  made  no  impressions  whatever,  as 
her  heart  and  her  house  were  filled  with 
the  world.  She  became  dangerously  sick. 
I  was  called.  When  I  stepped  into  her 
chamber  she  wept  aloud,  and  seemed  to  be 
almost  overwhelmed  with  despair.  As 
soon  as  she  saw  me  she  cried  :  Is  there 
grace  for  me  ?  will  God  have  mercy  on 
such  a  one  as  I  am  ?  How  came  you  to 
entertain  such  thoughts,  my  dear  friend  ? 
Can  you  find  no  more  comfort  in  the  world  ? 
Why  do  you  not  invite  your  gay  company, 
to  cheer  your  drooping  spirits  ?  Can  you 
derive  no  peace  of  mind  from  reading  lively 
comedies,  and  fine  moral  essays  ?  Ah,  do 
not  increase  my  uneasiness.  I  now,  alas ! 
see  how  guilty  I  am.  When  I  remember 
how  many  hours  I  have  spent  in  decorating 
my  person  ;  while,  alas,  I  never  thought 
of  the  true  ornament  of  the  soul !  Although 
sometimes  the  thought  would  flit  across  my 
mind,  yet  I  made  every  effort  immediately 
to  banish  it ;  when  I  remember  that  I  have 
spent  so  much  time  in  the  theatre  ;  so  much 
in  reading  such  books  as  can  now  afford  me 
no  comfort ;  so  much  in  company  and  at 
the  card-table  ;  when  I  remember  that  I 
have  not  had  the  Bible  in  my  hand  for  so 
many  years,  conscious  that  I  should  have 
blushed  had  any  one  found  me  reading  this 
holy  book  ;  when  I  remember  that  I  have 
educated  my  daughters  with  all  diligence, 
that  they  might  shine  in  the  world  and  all 
its  vanities  ;  when  I  remember  that  God 
has  received  so  small  a  portion  of  my  life  ; 
I  am  ashamed  of  myself,  and  tremble.  Ah, 
away  with  my  vanity  !  O  that  I  could  re- 
call the  precious  hours  of  my  past  life,  I 
would  devote  them  all  to  my  glorious  Crea- 
tor. Oh,  now  I  am  convinced  of  the  truth, 
which  you  so  often  commended  ;  religion, 
above  all  things  in  this  world,  is  the  most 
important.  Oh,  that  I  had  followed  your 
advice  !  Will  God  have  mercy  on  me  1 
My  dear  friend,  I  scarcely  know  what  I 
shall  say  ;  for  I  am  apprehensive  that 
you  are  not  sincere.  A  lady  possessing 
a  cultivated  mind,  and  refined  taste,  has 
become  alarmed.  She  searches  the  Bible, 
which  she  neither  read  herself,  nor  suf- 
fered her  family  and  children  to  read.  Pro- 
ceed, humble  me  deeply;  for  I  deserve  it. 
I  am  pleased  with  your  candor  in  telling 
me  the  truth.  My  folly  is  truly  disgust- 
ing. I  confess  openly,  that  I  nowhere  find 
peace,  but  in  the  Bible.     It  acquaints  me 


with  the  depravity  of  my  nature,  which  I 
now  so  sensibly  feel  ;  it  shows  me  my 
condemnation  ;  but  it  also  directs  me  to  the 
mercy  of  God  in  Christ  Jesus  our  Saviour. 
Why,  my  dear  friend,  I  hear  quite  unex- 
pected truths.  Why  do  you  no  longer  ap- 
peal to  the  uprightness  of  your  heart.  This 
was  formerly  with  you  a  favorite  phrase. 
It  is  desirable  that  you  now  should  remind 
me  of  it.  O  poor  creature  that  I  am  ! 
Where  is  the  uprightness  of  my  hear!  ? 
This  is  altogether  impossible  unless  it  is 
connected  with  Christian  experience.  Only 
the  true  friend  of  God  and  the  devoted  dis- 
ciple of  Jesus,  possesses  uprightness  of 
heart.  Oh,  I  am  destitute  of  this.  Wliat 
good  have  I  done  ?  Where  are  my  vir- 
tues ?  In  what  respect  have  I  glorified 
God  ?  Oh  thou  great  and  kind  Benefactor, 
where  is  the  honor  and  love  which  thou  re- 
quirestof  me!  O  blessed  Saviour,  where  is 
my  devotedness  to  thee  !  Do  you  now  per- 
ceive that  nothing  is  so  well  calculated  to 
console  your  troubled  duty,  as  this  incom- 
parable truth  ;  "  This  is  a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Jesus 
Christ  came  into  the  world  to  save  sinners, 
of  whom  I  am  the  chief  ?"  Yes,  to  my  own 
shame  and  confusion,  I  must  confess  ; 
"  among  whom  I  am  the  chief,"  the  most 
worthless !  I  again  say  that  my  folly  is 
most  disgusting.  Vain  creature  that  I  am  ! 
And  yet  I  was  so  high-minded  and  proud, 
that  I  despised  all  true  Christians.  But 
may  you  not  apply  to  yourself  the  other 
truth,  "  This  is  a  faithful  saying,  and  wor- 
thy of  all  acceptation,  that  Jesus  Christ  came 
into  the  world  to  save  sinners  ?"  Ah,  not 
yet  as  I  ought  !  Will  God  receive  such  a 
vain  woman,  whose  whole  time  was  occu- 
pied with  playing,  and  dancing,  and  light 
reading,  and  dressing;  while  God  and  her 
salvation  seldom  arrested  her  thoughts  ? 
and  who  by  her  vanity  gave  so  much  of- 
fence to  others?  Ah!  God!  —  Here  she 
wrung  her  hands  and  wept  aloud.  Her 
husband  just  then  stepped  in  and  found  her 
in  this  agitation.  Ah,  my  dearest,  do  not . 
suppose  that  you  will  die.  Are  you  cer-  . 
tain  of  this  ?  And  although  I  should  not 
die  at  present,  shall  I  pursue  the  same 
course  of  life  ?  Shall  God,  our  kind  bene- 
factor, receive  no  portion  of  our  existence  ? 
Ah,  I  entreat  you,  my  dear,  let  us,  with  our 
house,  commence  serving  the  Lord.  Other- 
wise we  disgrace  ourselves  below  the  rep- 
tile, that   honors   its  Creator.     Grant   nne 


600 


ON  REVIVALS,  PASTORAL  DUTIES,  &.c. 


this  last  request,  and  leave  me  entirely 
alone.  Ah,  Lord,  I  have  much  yet  to  do, 
for  I  have  a  difficult  journey  before  me  ! 
True,  but  only  the  real  friend  of  God  and 
disciple  of  Christ  successfully  finishes  this 
journey  ;  only  he,  with  whose  conscience 
the  Spirit  of  God  bears  witness,  that  he  is 
f^odly  and  pious,  and  a  subject  of  the  Spirit's 
indwelling.  Ah,  then  I  cannot  finish  my 
course  safely,  for  I  am  as  yet  destitute  of 
ihis  witness.  Then,  endeavor  to  obtain  it. 
But  is  this  possible  ?  Certainly,  for  you 
are  yet  in  the  land  of  the  living.  This  is 
an  evidence  that  you  may  yet  obtain  this 
good  testimony.  But  you  must  begin  the 
work  in  sincerity,  and  with  zeal.  Now  I 
will  leave  you  to  yourself  Pray  God  for 
the  grace  of  true  conversion.  Such  prayer 
is  acceptable  to  him,  seeing  he  is  not  will- 
ing that  any  should  perish.  Here  I  took 
leave,  and  commended  her  to  the  grace  of 
God. 

Early  the  next  day  she  sent  for  me. 
When  I  came  she  addressed  me  in  the  fol- 
lowing manner.  I  have  wrestled  the  whole 
night  with  God  before  I  could  be  convinced 
that  1  might  hope  for  mercy.  But,  thank 
(lod,  I  now  am  persuaded  that  he  has  no 
pleasure  in  my  destruction.  I  know,  too, 
that  Christ  died  for  me  also.  But  whether 
[  shall  really  enjoy  this  mercy  is  another 
question.  Now,  my  dear  friend,  it  depends 
un  you  to  seek,  sincerely  to  seek  his  mer- 
cy.  Ah,  I  do  seek  it  sincerely,  God  knows 
my  heart,  and  is  acquainted  with  all  my 
desires.  He  knows  that  I  am  truly  sorrow- 
ful for  all  my  sins.  As  often  as  I  reflect 
on  the  vanity  of  my  past  life,  I  tremble, 
and  am  ashamed  of  myself  Oh,  I  thank 
God  that  he  has  not  taken  me  away  in  my 
sinful  career;  but  has  permitted  me  to  live 
to  the  present  moment.  I  seek  his  grace 
alone  through  Christ  the  Saviour.  And  I 
hope  that  God  for  Christ's  sake  will  have 
compassion  and  receive  me  in  mercy.  The 
remaining  hours  that  may  be  added  to  my 
life,  I  will  devote  to  him.  I  will  endeavor 
to  edify  my  whole  house.  And  should  God 
restore  me  again  to  health,  my  whole  fu- 
ture life  shall  be  sanctified  to  his  service. 
-God  is  witness  to  the  sincerity  of  my  pur- 
pose ;  for  I  do  assure  you  that  I  am  dis- 
gusted with  vanity.  Here  she  again  wept 
aloud. 

My  dear  friend,  said  I,  now  I  can  safely 
.  declare  that  you  may  cherish  the  full  hope 
-of.tnercy,   and   look  for  the  pardon  of  all 


your  sins.  God  himself  says.  Whoso  con- 
fesseth  and  forsaketh  his  sins,  shall  have 
mercy.  Ah,  Lord,  thou  knowest  that  1 
confess  them  before  thee  with  the  strongest 
abhorrence  of  my  soul  !  You  then  are 
truly  heavy-laden  ;  indeed  very  heavy, 
with  the  burden  of  your  sins.  Then  listen 
to  the  kind  and  inviting  voice  of  Jesus  the 
Saviour  ;  Come  unto  me  all  ye  that  labor 
and  are  heavy-laden,  and  I  will  give  you 
rest — ye  shall  find  rest  unto  your  souls. 
Ah,  thank  God,  then  I  will  go  to  the  cross 
of  my  dearest  Redeemer.  He  surely  will 
receive  me.  He  gave  his  own  precious 
life.  Oh,  let  not  thy  painful  death  be  in 
vain  to  me.  He,  even  he  himself  said, 
"  Whosoever  cometh  unto  me  I  will  in  no- 
wise cast  out."  You  are  in  the  right  way  ; 
thus  you  most  assuredly  will  obtain  mercy. 
Do  you  now  wish  to  read  something  for 
your  instrucfion  and  comfort  ?  With  all 
my  heart.  Then  read  the  valedictory  ad- 
dress of  our  Saviour  to  his  disciples  from 
the  13th  to  the  17th  chapter  of  St.  John's 
Gospel.  Here  I  departed,  commending  her 
to  the  grace  of  God. 

At  the  dawn  of  the  following  morning 
she  again  sent  for  me.  I  found  her  alto- 
gether disconsolate.  "  Ah  !"  said  she, 
"  all  comfort  is  gone.  My  conscience  tells 
me  that  the  Saviour  is  ashamed  of  me.  I 
was  ashamed  of  him  and  have  often  denied 
him.  Oh  !  terrible  words, '  He  that  denieth 
me  before  men,  I  will  deny  before  my 
Father  which  is  in  heaven.'  Suppose  I 
should  now  die,  what  would  be  the  conse- 
quence if  my  Saviour  should  deny  me  V 
"  That  you  are  disconsolate,  my  dear  friend, 
is  not  to  me  a  matter  of  surprise.  These 
reverses  are  necessary  for  you.  Thank 
God  that  it  is  so.  It  is  his  design  to  bring 
your  sins  prominently  up  to  your  view,  that 
they  may  appear  to  you  truly  odious,  and 
that  your  resolution  to  forsake  them  may 
be  strengthened."  "Alas?  but  if  I  perish 
at  last.  Surely  never.  God  never  can 
have  an  ill  design  in  his  own  ways.  They 
must  inevitably  work  together  for  good. 
Well,  then,  I  will  persevere  in  obedience  ; 
I  deserve  to  be  truly  humbled  and  chasten- 
ed. Father,  my  dear  Father,  I  have  merited 
it !"  I  then  entreated  her  not  to  be  terrified 
if  in  future  such  dark  hours  of  temptation 
should  arrive  ;  but  immediately  resort  to 
the  precious  promises  of  God,  and  without 
any  further  delay  apply  them  to  her  trem- 
bling conscience.     "  I  will  follow  your  ad- 


THE  PASTOR  IN  THE  SICK-ROOM. 


601 


vice."  I  particularly  endeavored  to  illus- 
trate this  divine  procedure  by  the  example 
of  David,  who  had  been  infatuated  by  vani- 
ty, but  whom  God  led  through  severe  trials, 
that  he  might  not  again  be  influenced  by 
the  world.  "It  is  well  God  then  deals 
thus  witli  me  for  my  welfare."  "Yea, 
surely.  In  all  his  ways,  God  designs  the 
promotion  of  our  happiness.  He  has  pur- 
sued this  course  with  you,  that  on  the  one 
hand  he  might  draw  you  from  the  world  to 
himself,  and  on  the  other,  that  he  might  es- 
tablish you  in  the  determination  to  devote 
your  future  life  exclusively  to  his  service." 
Here  her  mind  was  satisfied.  I  subse- 
quently on  all  occasions  found  her  contented. 
In  a  short  time,  too,  her  health  was  restored  ; 
and,  blessed  be  God,  she  was  made  instru- 
mental in  the  conversion  of  both  her  hus- 
band and  children.  She  became  an  ex- 
ample to  the  whole  town  ;  and  many  a  vain 
lady  was  reproved  by  her  exemplary  life. 
Whenever  she  beheld  the  vanities  of  the 
world,  she  seemed  to  be  distressed,  and  said, 
"  Oh !  that  my  poor  fellow-mortals  would 
meditate  on  the  great  end  of  their  existence, 
and  remember  the  momentous  hour  of  death. 
Thank  God,  I  have  realized  the  truth,  that 
the  '  world  passeth  away,  and  the  lust 
thereof.'  No,  no;  the  enjoyment  of  divine 
approbation,  the  pursuit  of  Christian  virtue, 
and  the  prospect  of  dying  a  happy  death, 
shall  be  my  chief  concern  in  this  transitory 
world." 


THE  PASTOR  IN  THE  SICK-ROOM. 

CHAPTER    III. 
INSTRUCTION  AND  CONSOLATION  TO  THE  PIOUS. 

But  the  children  of  God  sometimes  have 
great  fears  on  their  sick-bed  ;  for  the  farther 
they  have  progressed  in  the  divine  life,  the 
more  tender  does  their  conscience  become, 
and  the  stronger  is  the  sense  of  their  infirmi- 
ties and  short-comings.  The  more  tenderly 
they  love  God  and  their  Redeemer,  the  more 
sensibly  will  they  be  grieved  in  view  of 
their  imperfections.  Such  dejected  and 
sorrowful  friends  of  God,  the  pastor  should 
treat  with  much  sympathy  and  kindness. 
Therefore,  he  should  so  regulate  his  in- 
struction as, 

1.  To  represent  that  even  the  most  faith- 
ful children  of  God,  and  devoted  friends  of 
Christ,  are  subject  to  many  infirmities  and 
76 


imperfections,  while  they  remain  in  this 
present  imperfect  state  of  being  ;  that  they 
therefore  have  reason  to  pray  daily  for  the 
pardon  of  their  trespasses;  knowing  that 
Christ  has  graciously  promised  them  for- 
giveness. 

2.  In  order  to  afford  them  encourage- 
ment they  may  be  reminded  of  the  faults 
and  infirmities  of  Christ's  disciples,  and 
other  friends  of  God,  such  as  Moses,  David, 
Peter,  and  yet  with  what  patience  they 
were  borne  of  God  and  their  Saviour. 

3.  Let  him  particularly  call  their  atten- 
tion to  the  unbounded  mercy  and  grace  of 
God,  and  the  great  design  of  Christ's  re- 
demption. Let  him  refer  to  the  passages 
in  which  God  is  represented  conversing  as 
a  tender  father  with  his  mourning  children. 
"  Is  Ephraim  my  dear  son,  is  he  a  pleas- 
ant child,"  &c.,  Jer.  xxxi.  20.  "  Zion 
said,  The  Lord  hath  forsaken  me,  and  my 
Lord  hath  forgotten  me,"  Isaiah  xlix.  14. 
"  For  a  small  moment  have  I  forsaken  thee, 
&;c.  For  the  mountains  shall  depart,  and 
the  hills  be  removed,"  &c.,  Isaiah  liv.  7, 10. 
"  Fear  not,  for  I  have  redeemed  thee.  I 
have  called  thee  by  thy  name,  thou  art 
mine,"  Isaiah  xliii.  1.  "  A  bruised  reed," 
&c.,  Isaiah  xlii.  3.  "  God  so  loved  the 
world,"  &c.,  John  iii.  16. — Rom.  viii.  31, 
34  ;  1  John  i.  8,  9,  ii.  1,  2 ;  1  Tim.  i.  15, 
16  ;  Heb.  iv.  15,  16.  Oh,  how  precious 
will  the  Saviour  be  to  such  souls,  who  with 
his  perfect  righteousness  covers  all  their 
imperfections  and  faults!  Oh,  how  will 
they  endeavor  to  have  their  robes  made 
white  in  the  blood  of  the  Redeemer,  and  to 
be  purified  from  all  their  imperfections  ! 

4.  Should  the  disease  increase,  the  pas- 
tor may  select  those  passages  in  which  God 
assures  his  children  of  his  peculiar  love  and 
providential  care,  such  as, "  I  will  never  leave 
thee  nor  forsake  thee,"  Heb.  xiii.  5.  "  For 
I,  the  Lord  thy  God,  will  hold  thy  right 
hand,"  &c.,  Isaiah  xli.  13,  14.  "He 
giveth  power  to  the  faint,"  &c.,  Isaiah  xl. 
29,  31 .  "  Delight  thyself  also  in  the  Lord," 
&c.,  Psalm  xxxvii.  4,  5.  In  like  manner, 
passages  in  relation  to  the  immortality  of 
the  soul  and  eternal  life,  "  Verily,  verily, 
I  say  unto  you,  he  that  heareth  my  word," 
&c.,  John  V.  24.  "  My  sheep  hear  my 
voice,"  &c.,  John  x.  27,  29.  "I  am  the 
resurrection  and  the  life,"  &c.,  John  xi.  25, 
26.  "  Blessed  are  the  dead,"  &c.,  Rev. 
xiv.  13. 

5.  The  weaker  the  pious  patient  becomes, 


602 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


and  the  nearer  he  approaches  his  dissolu- 
tion, the  less  the  pastor  should  speak  ;  en- 
couraging him  only  by  short  ejaculations, 
and  affecting  stanzas  from  such  hymns  as 
relate  to  our  union  with  God  and  the  Re- 
deemer. He  should  describe  the  great 
happiness  of  God's  children  with  animation 
and  feeling.  Thus  will  the  faithful  pastor 
stand  by  and  sustain  him  with  his  ^advice 
to  the  last  moments  of  his  life.  And  he 
will  thank  God  when  he  is  privileged  to 
witness  the  latter  end  of  the  righteous. 

(2.)  Many  truly  pious  and  converted 
souls  are  often  troubled  when  they  see  that 
they  are  about  leaving  a  poor  widow  and 
destitute  orphans.  In  what  manner  they 
should  be  treated  we  have  shown.  In  ad- 
dition to  this  such  souls  may  be  reminded 
of  the  consoling  promises,  Gen.  xvi.  17, 19  ; 
Ps.  Ixviii.  5,  6 ;  Isaiah  lix.  14,  15 ;  Jer. 
xxxi.  20  ;  Heb.  xiii.  5  ;  Matt.  vi.  31,  34. 
But  I  will  state  a  few  cases  which  have 
occurred  to  me.  I  have  visited  some  truly 
pious  and  faithful  children  of  God  on  their 
sick-bed,  who  suffered  great  anxiety  of 
mind.  The  cause  of  this  anxiety  and  fear 
was  founded  in  the  anticipation  of  the  agony 
and  pain  which  they  perhaps  must  endure 
in  the  last  moments  of  their  life.  They  de- 
clared to  me,  that  they  were  assured  of  the 
pardon  of  their  sins,  and  the  hope  of  eternal 
life.  They  moreover  were  anxious  to  de- 
part and  be  with  Christ.  But  when  they 
reflected  on  the  sufferings  which  they  per- 
haps must  endure  at  their  latter  end,  they 
became  exceedingly  uneasy,  and  sometimes 
wept  aloud.  Such  persons  the  pastor  must 
treat  with  much  kindness,  and  endeavor  in 
various  ways  to  encourage  and  comfort 
them.  I  will  state  the  manner  in  which  I 
have  treated  them. 

1.  I  said,  we  will  take  for  granted  that 
you  must  pass  through  considerable  suffer- 
ings before  you  arrive  in  the  glorious  city 
of  the  living  God.  Is  not  the  Saviour 
worthy  of  all  we  may  yet  suffer  in  his  ser- 
vice, seeing  his  love  to  us  was  so  great  ? 
Does  he  not  deserve  that  we  should  endure 
some  adversity  for  him,  who  suffered  and 
died  under  so  much  pain  and  anguish  ? 
Should  not  we  as  his  disciples  be  willing  to 
be  like  him,  by  passing  through  suffering 
into  his  glory?  Should  we  not  cheerfully 
bear  our  cross  and  follow  him  ?  Should 
we  not  be  ready  to  say,  Though  he  should 
slay  me  yet  will  I  trust  in  him  ?  Besides, 
is  not  heaven   worth  some  suffering  ?     Is 


not  the  great  glory  and  the  exalted  rest 
beyond  the  grave,  the  anticipation  of  which 
affords  us  so  much  delight,  is  it  not  such  as 
that  we  might  disregard  any  suffering  how. 
ever  great,  which  we  might  be  called  to 
endure  ?  Does  not  a  weary  and  exhausted 
traveller  rejoice  when  he  approaches  with- 
in sight  of  the  place  of  his  destination  ? 
Will  he  tremble  if  he  must  toil  a  few  mo- 
ments  longer  ?  Oh  !  the  view  of  his  city 
whither  he  is  hastening  sweetens  all  his 
sufferings.  And  what  are  all  the  suffer. 
ings  of  time  ?  Are  they  to  be  compared 
with  the  glory  that  shall  be  revealed  ? 

2.  I  observe  that  it  was  uncertain  wheth- 
er they  should  suffer  much  pain  in  their 
latter  moments  ;  that  I  had  witnessed  many 
children  of  God  departing  with  great  joy. 
Therefore  they  should  submit  the  termina- 
tion of  their  life  to  the  gracious  govern- 
ment and  disposal  of  God,  who  certainly 
would  choose  whatever  is  best  and  most 
salutary  for  them.  In  the  mean  time  I  il- 
lustrated the  examples  of  the  pious  Simeon, 
Luke  ii.  29,  30,  and  Stephen,  Acts  vii.  55, 
59. 

3.  Finally,  I  encouraged  them  to  trust 
in  the  Redeemer.  Rest  assured  that  the 
faithful  Saviour,  the  best  friend  of  souls, 
whose  help  is  so  much  needed  in  the  last 
hour  of  life,  will  not  forsake  his  people. 
What  kind  of  friend  would  he  be,  who  had 
accompanied  us  faithfully  in  our  journey, 
but  in  the  time  of  the  greatest  peril,  when 
we  are  in  special  need  of  aid,  would  de- 
part from  us  ?  And  can  this  be  supposed 
of.Tesus  the  Saviour? 

(3.)  I  have  had  patients  among  those 
who  are  converted  that  doubted  the  genu- 
ineness of  their  conversion  because  they 
have  had  no  opportunity  to  manifest  their 
faith  by  their  works.  They  therefore  be- 
came exceedingly  perplexed  and  troubled. 
Here, 

1.  Lei  the  pastor  show,  how  necessary 
it  is  to  evince  the  genuineness  of  our  faiih 
by  good  works,  seeing  that  without  these 
works  faith  is  dead. 

2.  That  in  the  short  period  that  is  yet 
allotted  to  them,  they  can  afford  credible 
evidences  of  a  real  change  of  mind,  and 
true  conversion  to  God  ;  as  they  still  have 
sufficient  opportunities  to  do  good  in  the 
world  by  their  conversation  and  conduct. 
They  may  contemplate  the  residue  of  their 
life  as  a  great  mercy,  and  so  improve  it 
that  it  maj'  become  a  blessing.     They  may 


THE  PASTOR  IN  THE  SICK-ROOM. 


603 


feel  and  manifest  great  delight  in  acts  of 
devotion,  feeling  pleasure  in  meditating  on 
the  word  of  God,  and  in  fervent  prayer, 
finding  ardent  desires  for  a  more  intimate 
communion  with  God,  and  increasing  their 
knowledge  of  divine  things.  They  may 
wish  that  they  were  able  to  recall  their 
former  life,  so  as  to  employ  it  to  a  better 
purpose.  They  may  glorify  God  on  their 
sick-bed,  by  their  patience  and  resignation, 
and  express  their  warm  gratitude  for  the 
time  and  opportunity  he  has  granted  them 
for  repentance.  They  may  devoutly  pray 
for  others,  supplicating  God  to  preserve 
them  from  the  way  of  perdition  and  to  re- 
claim those  who  have  gone  astray.  They 
may  exhort  those  who  approacii  them  to 
godliness  and  piety,  and  thus  become 
preachers  of  righteousness.  When  there- 
fore these  patients  connect  with  their  trust 
in  the  merits  of  Christ,  such  zealous  en- 
deavors to  serve  him,  they  satisfactorily 
evince  that  their  faith  is  genuine,  and  that 
they  have  the  opportunity  of  doing  much 
good  during  the  brief  time  they  may  yet 
have  to  live. 

3.  That  in  our  repentance  and  conse- 
quent reformation  God  principally  regards 
the  sincerity  of  the  heart.  In  these  circum- 
stances God  will  look  upon  the  sincere  wish 
to  do  good,  to  glorify  his  name,  and  to  prac- 
tise Christian  virtue,  as  having  performed 
the  deed.  Let  however  the  pastor  exhort 
them  not  by  any  means  to  neglect  doing 
good  in  thought,  word,  and  deed,  during 
this  short  period.  Is  the  patient  a  father  ? 
how  much  good  may  he  still  do  by  exhort- 
ing his  children  !  Is  he  a  husband  ?  what 
an  impressive  preacher  of  righteousness 
may  he  be  to  his  wife !  And  how  many 
approach  his  bed,  to  whom  he  may  com- 
municate instruction  ;  while  he  may  send 
for  those  whom  he  had  offended  by  his  for- 
mer life,  and  by  his  pious  example  remove 
the  offence. 

4.  Let  him  exhort  them  to  fervent  pray- 
er, that  God  may  make  them  the  instru- 
ments of  his  grace  on  their  sick-bed  ;  and 
afford  them  the  opportunity  of  redeeming 
in  some  measure  what  they  formerly  had 
neglected.  Although  the  pastor  may  not 
be  authorized  to  encourage  the  patient  to 
expect  the  same  amount  of  glory,  for  which 
the  long-established  and  active  Christian  is 
privileged  to  hope  ;  yet  he  cannot  deny 
them  a  proportionate  interest  in  the  gra- 
cious reward.     There  is  a  sufficiency  of 


mercy  and  blessedness  for  every  pardoned 
sinner.  "  If  the  wicked  will  turn  from  all 
his  sins  that  he  hath  committed,  and  keep 
all  my  statutes,  and  do  that  which  is  law- 
ful and  right,  he  shall  surely  live  and  not 
die.  All  his  transgressions  that  he  hath 
committed  shall  not  be  mentioned  unto 
him,"  Ezek.  xviii.  21,22.  There  is  a  suf- 
ficiency of  blessedness  in  being  privileged 
to  rejoice  ;  "  Who  is  a  God  like  unto  thee, 
that  pardoneth  iniquity,  and  passeth  by  the 
transgression  of  the  remnant  of  his  herit- 
age ?  he  retaineth  not  his  anger  forever, 
because  he  delighteth  in  mercy."  It  is 
mercy  sufficient  if  he  attains  but  the  lowest 
grade  of  happiness. 

(4.)  Often  the  pastor  meets  with  patients 
who  are  very  fearful  that  they  may  sink 
under  the  weight  of  much  pain,  seeing  their 
faith  is  so  new  and  so  weak,  in  consequence 
of  which  they  may  become  impatient,  and 
lose  their  faith.  Such  souls  should  be  re- 
minded, 

1.  That  they  have  already  seen,  known, 
and  often  confessed,  that  the  change  which 
they  have  experienced  is  the  work  of  God. 
They,  therefore,  should  not  look  to  their 
own  strength,  but  trust  in  the  almighty 
power  of  God.  He  vvho  has  commenced 
the  good  work  of  conversion  in  them  will 
also  finish  it.  Hence  he  is  called  their  Sa- 
viour, the  author  and  finisher  of  their  faith, 
Heb.  xii.  2. 

2.  They  should  adhere  steadfastly  to  the 
promises  of  God.  "  I  will  never  leave 
thee,  nor  forsake  thee."  "  For  the  moun- 
tains shall  depart,  and  the  hills  be  removed, 
but  my  kindness  shall  not  depart  from 
thee,"  Jer.  liv.  10;  xxxi.  20.  Here  the 
God  of  truth  promises  all  his  children  his 
efficient  aid.  Let  the  pastor  particularly 
refer  to  the  important  passage  in  1  Pet.  i. 
5  ;  a  Wlio  are  kept  by  the  power  of  God, 
through  faith  unto  salvation."  For  afflic- 
tions are  intended  to  try,  establish,  and 
strengthen  their  faith.  Our  kind  and  affec- 
tionate Father  in  heaven  can  never  forsake 
his  children. 

3.  Finally,  they  should  look  to  Jesus  as 
their  great  high  priest,  sitting  at  the  right 
hand  of  God,  advocating  their  cause,  and 
interceding  for  them,  Rom.  viii.  34.  Such 
representations  will  strengthen  their  confi- 
dence in  God,  and  administer  peace  to  their 
mind. 

4   I  have  also  availed  myself  of  this  advan- 
tage with  much  success :  I  constantly  endea- 


604 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


vored  to  encourage  them  with  the  assurance 
that  they  should  by  no  means  eventually 
perish.  As  they  love  God,  all  things  must 
vv^ork  together  for  their  good.  By  this  re- 
presentation, I  succeeded  in  comforting  a 
distinguished  friend.  As  the  physical  con- 
stitution of  his  body  was  such  as  to  render 
it  very  susceptible,  the  least  pain  made 
him  timid,  and  deprived  him  of  courage  ; 
but  God  strengthened  him  with  his  pro- 
mises. 

(5.)  Often  the  pastor  has  patients  who 
are  suffering  great  pain.  Such  sorrowful 
persons,  bowed  down  under  a  keen  sense 
of  their  sufferings,  are  not  so  much  in  need 
of  instruction  requiring  close  attention  and 
persevering  reflection,  as  they  are  in  need 
of  consolation  and  encouragement.  Hence 
the  pastor  will  succeed  best, 

1.  By  encouraging  them  to  elevate  their 
views  above  themselves,  and  their  present 
momentary  sufferings.  Let  him  invite 
them  to  contemplate  the  innumera!)le  mer- 
cies which  the  Most  High  has  bestowed,  is 
every  moment  bestowing,  and  in  the  future 
glory  of  the  eternal  world  will  bestow  upon 
them,  so  sure  as  Jesus  Christ  lives  and  reigns 
forever.  Let  him  incite  them  to  praise  God, 
particularly  for  the  mercies  with  which  he 
in  his  kind  providence  has  surrounded  their 
beds,  not  only  administering  to  their  tempo- 
ral comfort  through  the  instrumentality  of 
others,  but  also  affording  them  spiritual 
nourishment  and  strength.  Let  him  en- 
courage them  to  suffer  like  Christians,  that 
they  may  honor  God,  and  glorify  his  name. 
This  may  be  done  most  effectually  by  turning 
their  attention  on  the  one  hand  to  their  own 
creation.  How  fearfully  and  wonderfully 
has  the  Lord  made  them  !  Psalm  cxxxix. 
14-18.  Oh  !  how  happy  is  their  lot,  that 
instead  of  remaining  in  their  former  noth- 
mgness  they  are  made  living  souls,  which 
have  been  brought  to  the  knowledge  of 
Christ,  and  shall  see  God  in  his  glory,  and 
love  him  together  with  all  the  saints  forever. 
What  materials  does  this  consideration  af- 
ford to  praise  God,  and  to  endure  with  pa- 
tience the  sufferings  of  time  !  On  the  other 
hand,  they  will  find  motives  to  praise  God, 
by  contemplating  the  various  ways  in  which 
God  has  led  them  from  their  early  youth  un- 
to the  present  time.  They  were  all  good,  all 
selected  with  the  view  of  conducting  them 
from  the  way  of  sinners  into  the  path  which 
leads  to  God,  and  prepares  and  qualifies  the 
soul  for  his  enjoyment. 


2.  By  reminding  them  how  often  the 
Lord  has  extricated  them  from  the  most 
difficult  and  trying  circumstances  of  life, 
in  which  human  counsel  was  inefficient, 
and  their  destruction  seemed  inevitable. 
Hence  they  might  conclude  that  they  will 
not  now  be  forsaken.  They,  therefore, 
should  put  their  trust  in  their  heavenly 
Father,  believing  that  he  will  extend  his 
helping  hand,  and  relieve  them  from  their 
present  trouble  ;  for  thy  faithfulness  is  as 
unchangeable,  O  God  !  as  thou  art.  Thou 
canst  not  recall  the  repeated  promises  which 
thou  hast  made  to  thy  people  ;  thou  wilt 
sustain  thine  own  honor,  and  show  thyself 
their  covenant  God,  their  father,  and  their 
friend,  seeing  they  confide  in  thy  help,  and 
fix  their  tearful  eye  alone  upon  thee. 

3.  That  the  afflictions  which  have  befal- 
len them  in  his  kind  and  merciful  provi- 
dence are  not  punishments,  or  messengers 
of  displeasure,  but  kind,  parental  chastise- 
ments, and  necessary  trials  of  their  faith. 
Here  let  the  pastor  again  encourage  them 
to  praise  God,  their  Redeemer,  for  the  suf- 
ferings he  endured,  and  the  death  he  died, 
that  they  might  be  reconciled  to  God.  Now 
they  are  Christ's.  Whomsoever  he  loves, 
the  Father  cannot  hate  ;  and  whatever  be- 
longs to  him,  the  Father  cannot  reject. 
What  a  source  of  comfort !  Though  I 
should  be  forgotten  and  forsaken  by  the 
world  on  this  bed  of  affliction,  yet  thou  wilt 
not  forget  me,  for  I  am  engraven  on  the 
palms  of  my  Saviour's  hands. 

4.  Let  him  convince  them  that  the  wel- 
fare of  their  soul  requires  this  suffering. 
They  suffer  as  the  members  of  Christ ;  and 
as  the  Lord  knows  that  their  deeply-rooted 
infirmities  cannot  be  removed  in  any  other 
way,  he  employs  this  painful  remedy. 
Here  is  an  additional  motive  to  exercise 
patience.  God,  our  benign  Father,  knows 
best  how  to  prepare  his  children  for  the  en- 
joyment of  evei'lasting  felicity.  Oh!  then, 
proceed  in  humbling  me,  thou  divine  Phy- 
sician  of  my  soul !  Make  me  poor  !  Re- 
duce my  strength  by  sickness  and  pain, 
that  my  redeemed  soul  may  be  wholly 
united  to  thee. 

5.  Let  him  show,  that  as  the  followers 
of  Christ  they  are  obliged  to  endure  all 
things,  even  the  greatest  sufferings.  How 
much  the  Saviour  endured  to  accomplish 
their  redemption  !  They,  however,  may 
rest  assured  he  will  not  impose  more  upon 
them  than  they  are  able  to  bear.     Soon  they 


THE  PASTOR  IN  THE  SICK-ROOM. 


605 


shall  be  enabled  to  triumph  with  their 
Saviour.     "  It  is  finished." 

6.  Finally,  let  him  remind  them  of  the 
limited  sufferings  of  time  compared  with 
the  unbounded  enjoyments  of  eternity. 
What  are  the  afBiclions  of  the  righteous  ? 
They  are  light  and  momentary,  working 
out  a  far  more  exceeding  and  eternal  weight 
of  glory.  Ah  !  when  I  groan  under  intense 
pain,  and  sigh  for  comfort,  may  heaven 
open  and  show  my  exalted  Saviour  on  his 
throne  of  glory — may  I  discover  what  I 
shortly  shall  be  in  company  with  thee ! 
Yea,  when  the  terrors  of  death  approach, 
stand  by  me,  thou  Conquerorof death — draw 
nigh  and  say,  "  I  live,  and  thou  also  shalt 
live."  Then  no  tribulation,  nor  distress,  nor 
pain  shall  separate  me  from  thee  ;  then  will 
I  conquer,  most  assuredly  triumph,  and  be 
blessed  forever.  What  divine  comfort ! 
What  sweet  composure,  even  in  the  severest 
suffering !  The  Lord  shall  deliver  me 
from  all  evil,  and  will  preserve  me  unto 
his  heavenly  kingdom. 

6.  When  the  pastor  is  called  to  patients 
whose  end  is  approaching,  but  who  are 
truly  converted,  and  therefore  depart  in 
faith,  two  cases  are  possible  :  either  they 
are  in  the  full  possession  of  their  mind,  so 
that  they  understand  and  feel  what  is  said  ; 
or  this  is  not  the  case.  If  they  have  the 
full  possession  of  their  mind,  the  pastor 
should, 

1.  Encourage  them  to  praise  God  for 
having  been  thus  far  gracious  to  their  souls  ; 
for  the  refreshings  of  his  grace  on  their 
sick-bed  ;  for  not  permitting  Satan  to  sift 
them  ;  for  having  preserved  their  under- 
standing, and  brought  them  safely  so  near 
to  the  close  of  their  life,  and  the  enjoyment 
of  everlasting  felicity.  Here  let  him  en- 
gage with  them  in  a  suitable  and  fervent 
prayer  of  thanksgiving. 

2.  Inche  them  to  the  exercise  of  a  tri- 
umphant faith,  founded  on  the  mercy  of 
God  and  the  merits  of  Christ,  by  which  all 
our  spiritual  enemies  are  overcome. 

3.  To  be  constantly  engaged  with  Jesus, 
the  faithful  Saviour.  To  this  end,  Christ 
on  the  cross,  and  in  his  great  glory,  may 
be  exhibited.  Here  the  pastor  will  not  be 
at  a  loss  for  materials  to  speak  impressively. 

4.  Dwell  on  the  exquisite  happiness  and 
glory  of  the  future  world,  where  they  soon 
will  arrive.  The  better  the  pastor  himself 
is  acquainted  with  the  city  of  the  living 
God,    and    the   oftener  he   has  penetrated 


into  it  by  faith,  the  more  animated  and  af- 
fecting will  be  his  words.  Oh !  that  all 
the  servants  of  God  may  have  seen,  tasted, 
and  felt  the  glory  that  awaits  those  that 
believe  in  Jesus  ;  that  on  such  occasions  no 
lame  and  cold  address  may  be  heard ! 

5.  Join  with  them  in  short  ejaculations 
for  grace  to  overcome.  These  should  be 
brief,  animated,  and  affecting — with  fre- 
quent pauses — in  mild  accents — such  as, 
"  Be  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life."  "■!  am  the  resurrec- 
tion and  the  life :  he  that  believeth  in  me, 
though  he  were  dead,  yet  shall  he  live. 
And  whosoever  liveth  and  believeth  in  me 
shall  never  die."  "  Fear  not,  for  I  have 
redeemed  thee  ;  I  have  called  thee  by  thy 
name,  thou  art  mine."  "When  thou 
passest  through  the  waters,  I  will  be  with 
thee,  and  through  the  rivers,  they  shall  not 
overflow  thee  :  when  thou  walkest  through 
the  fire  thou  shalt  not  be  burned,  neither 
shall  the  flame  kindle  upon  thee.  For  I 
am  the  Lord  thy  God,  the  Holy  One  of  Is- 
rael, thy  Saviour."  "I  am  the  way,  the 
truth,  and  the  life  ;  no  man  cometh  to  the 
Father  but  by  me."  "  Blessed  are  the 
dead  which  die  in  the  Lord  from  hence- 
forth ;  yea,  saith  the  Spirit,  for  they  rest 
from  their  labor,  and  their  works  do  follow 
them."  "  There  remaineth  a  rest  for  the 
people  of  God."  "  He  that  heareth  my 
word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall  not  come 
into  condemnation,  but  is  passed  from  death 
unto  life."  "  Father,  I  will  that  they  also 
whom  thou  hast  given  me  be  with  me 
where  I  am,  that  they  may  behold  my 
glory."  "  Verily  I  say  unto  thee,  this  day 
thou  shalt  be  with  me  in  paradise." 
"  Mountains  shall  depart,  and  hills  shall  be 
removed,  but  the  covenant  of  my  peace," 
&;c.  "  I  have  waited  for  thy  salvation, 
O  Lord  !"  "  Behold,  I  see  the  heavens 
opened,  and  the  Son  of  Man  standing  on  the 
right  hand  of  God."  "I  desire  to  depart, 
and  be  with  Christ."  "  None  of  us  liveth 
to  himself;  whether  wc  live,  we  live  unto 
the  Cord." 

Let  the  pastor  in  particular  select  those 
passages  of  holy  writ,  and  stanzas  of  hymns, 
which  edified  and  affected  the  patient 
during  his  sickness.  I  have  had  patients 
who  requested  me  to  repeat  in  their  last 
moments  some  particular  passage  or  verse 
which  they  designated  ;  and  such  requests 
the  pastor  will  faithfully  observe. 


606 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


6.  Finally,  let  the  pastor,  together  with 
those  who  are  present,  bow  the  knee,  and 
engage  in  devout  and  fervent  prayer  to 
God. 

Here  I  feel  constrained  to  add  a  very 
important  remark  :  Experience  has  taught 
me  the  great  injury  which  families  may 
cause  their  dying  relatives  in  their  expiring 
moments.  A  mother  forcibly  snatched  her 
dying  child  from  the  bed,  in  consequence 
of  which  the  little  one  strujTjTled  a  whole 
day  with  convulsions,  so  that  at  length  the 
mother  willingly  cast  herself  upon  her 
knees  with  me,  and  most  earnestly  besought 
the  Almighty  to  deliver  the  child  from  its 
agony.  A  wife  rushed  upon  her  husband, 
laid  hold  of  him,  and  shook  him  repeatedly, 
that  he  might  revive.  She  accomplished 
her  purpose ;  but  the  consequence  was 
painful.  Such  was  the  state  into  which  he 
was  thrown,  that  it  required  four  strong 
men  to  hold  him,  while  we  were  subjected 
to  much  anxiety  and  distress  before  he  ex- 
pired. An  affectionate  daughter,  seeing 
her  pious  father  about  to  die,  pressed  his 
hands,  cast  herself  upon  his  face,  kissed 
him  and  wept  aloud.  He  I'ecovered,  looked 
mournfully  at  her,  and  assumed  a  warning 
countenance.  The  consequence  was  a 
conflict  for  many  hours.  I  therefore  do 
entreat  all  young  pastors  to  manifest  their 
benevolence  by  attending  to  these  circum- 
stances. When  they  are  called  to  the  sick 
who  are  approaching  their  latter  end,  let 
them  carefully  prevent  them  from  being 
disturbed  in  their  expiring  moments.  Let 
them  endeavor  to  keep  the  relatives  from 
the  bed,  and  exhort  them  to  the  duty  of 
prayer,  that  God  may  soon  deliver  them 
from  the  pains  of  death. 


VII.— ON  GENERAL  PASTORAL  VISITA- 
TION. 

BY    THE    REV.    P.    DODDRIDGE,  D.    D. 

Look  upon  this  as  a  considerable  part  of 
your  pastoral  work.  It  obliges  your  peo- 
ple ;  it  gives  you  an  opportunity  of  serving 
them,  not  only  by  your  private  discourse, 
but,  by  letting  you  into  their  circumstances, 
you  may  be  the  more  capable  of  making  a 
proper  application  to  them  in  public. 

Endeavor  to  get  proper  information  as  to 
the  state  of  your  congregation  and  church. 
For  this  purpose,  when  you  come  to  a  place, 


take  a  catalogue  of  the  names  of  the  per- 
sons that  subscribe,  statedly  attend,  church 
members,  and  the  poor.  Make  it  a  rule  to 
see  each  of  them  at  their  own  houses.  Let 
two  or  three  of  the  most  judicious  be  chosen, 
with  a  view  of  getting  information  with  re- 
gard to  the  characters  of  the  rest ;  entreat 
them,  moreover,  to  inspect  the  behavior  of 
their  brethren  and  friends,  and  to  inform 
you  of  such  things  as,  upon  the  whole,  they 
think  you  ought  to  know.  This,  however, 
will  not  be  necessary,  if  you  have  any  per- 
sons solemnly  set  apart  by  the  congrega- 
tion for  this  purpose,  which  to  me  appears 
a  rational  and  scriptural  thing.  Have 
proper  times  of  meeting  with  the  persons 
appointed  to  this  work,  to  talk  over  church 
affairs  ;  and  always  conclude  your  confer- 
ence with  prayer.  Every  Monday  before 
the  sacrament  will  be  a  very  proper  time 
for  this  business.  Consult  with  them  be- 
fore you  propose  any  to  communion.  Do 
not  despise  flying  stories  :  either  they  have 
a  foundation,  or  they  have  not ;  if  they 
have,  they  ought  to  be  regarded,  if  not,  care 
should  be  taken  to  remove  the  reproach, 
and  fix  it  on  those  who  raised  it.  At  the 
same  time,  however,  do  not  be  too  ready  to 
believe  them.  A  general  caution  may  be 
grounded  on  a  flying  story. 

Make  a  pastoral  visit  to  each  family,  at 
least  once  a  year.  In  this  visit  talk  to  the 
master  and  mistress  of  the  family.  Renew 
a  solemn  charge  to  them  to  take  a  religious 
care  of  their  family.  Then  inquire  into 
the  state  and  character  of  their  children  and 
servants.  Set  down  the  names  of  both,  in 
the  first  pastoral  visit  you  make,  and  alter 
the  list  as  occasion  may  require.  If  you 
have  an  opportunity,  talk  with  the  several 
members  of  the  family.  At  a  proper  time 
charge  upon  them  a  due  regard  to  their 
eternal  concerns,  especially  the  tender 
branches  of  the  family.  Proper  addresses, 
weekly  or  monthly,  to  the  members  of  your 
own  family,  will  fit  you  for  the  regular  dis- 
charge of  your  duty  on  this  head. 

After  you  return  make  some  memoran- 
dums how  you  find  things,  and  keep  a  cata- 
logue  of  cases,  disposed  under  difTerent  par- 
ticulars. This  book  must  be  kept  secret. 
Let  no  one  in  the  world  see  it.  Make  it 
unintelligible  to  every  one  but  yourself. 
Let  there  be  one  catalogue  of  those  who 
appear  unconverted  ;  another,  of  those  un- 
der serious  impressions  ;  another,  of  those 
who  seem  of  hopeful  disposition  ;  another, 


ON  CATECHETICAL  INSTRUCTION,  &,c. 


607 


of  those  who  are  proper  to  bring  into  com- 
munion when  occasion  offers  ;  and  another, 
of  those  who  have  Generally  acted  very 
well,  but  in  some  instances  need  to  be  ad- 
monished and  censured.  On  your  day  of 
fasting  and  prayer,  which  may  be  about 
once  a  quarter,  look  over  this  book,  and  see 
what  is  necessary  to  be  done  for  the  ser- 
vice of  religion  among  your  people. 

In  your  occasional  visits,  call  frequently 
upon  persons  of  great  importance  in  your 
congregation,  especially  if  you  live  near 
them  ;  but  endeavor  to  proportion  your 
visits  not  merely  to  the  external  circum- 
stances of  the  family,  but  to  the  opportuni- 
ties of  usefulness.  Visit  frequently  those 
under  any  extraordinary  affliction,  and 
those  in  whose  circumstances  there  has 
lately  been  any  peculiar  change. 

In  all  your  visits  take  a  great  deal  of  no- 
tice of  children.  Give  them  texts  to  learn, 
and  little  rewards  for  learning  them.  This 
will  often  furnish  matter  for  good  discourse, 
and  will  engage  the  affections  of  children, 
which  may  be  of  importance  to  your  future 
life,  and  their  eternal  welfare.  Some  chil- 
dren will  listen  to  a  minister  who  will  not 
regard  a  parent. 

In  all  your  visits  remember  to  behave 
like  a  minister,  grave  and  serious  ;  though 
sometimes  pleasant,  yet  never  be  too  much 
elevated  with  mirth.  Take  heed  at  enter- 
tainments not  to  be  very  much  charmed 
with  any  thing  you  eat  or  drink  ;  be  pleased 
with  all,  but  do  not  indulge  too  nice  a  palate. 
Drop  some  serious  hints  ;  and  take  care,  if 
you  have  a  convenient  opportunity,  to  con- 
clude with  prayer. 

Be  very  careful  that  you  retire  in  time, 
and  do  not  outstay  the  spirit  of  conversa- 
tion, nor  spend  so  much  of  your  time  in 
visiting  as  to  lead  people  to  suppose  that 
your  time  hangs  heavy  upon  your  hands. 
A  loitering,  idling,  tattling  minister  is  a 
contemptible  character.  Rather  appear 
properly  full  of  business  ;  and  let  it  not  be 
mere  affectation.  Every  hour  will  be  well 
filled  up  if  you  attend  strictly  to  the  various 
duties  of  your  office. 

When  several  of  your  congregation  meet 
at  a  private  house,  be  amongst  them  if  con- 
venient, partly  with  a  view  to  regulate 
their  hours,  and  to  oblige  them  with  your 
company.  You  may  also  have  an  oppor- 
tunity of  making  conversation  useful.  By 
all  means  spend  some  time  in  prayer  be- 
fore you  separate. 


Engage  your  people  sometimes  to  visit 
you  ;  and  always  on  these  occasions  enter- 
tain them  with  a  prudent  hospitality,  but 
never  affect  grand  entertainments.  Set 
apart  one  day  in  the  week  to  attend  to 
those  who  wish  to  come  to  you  upon  spirit- 
ual accounts.  Talk  seriously  and  tender- 
ly to  such,  and  pray  with  them  at  large. 
Recommend  their  peculiar  cases  to  the 
divine  regard  in  the  most  affectionate  man- 
ner. This  will  have  a  tendency  to  make 
you  experimental  preachers. 


VIII.— ON  CATECHETICAL  INSTRUC- 
TION, SABBATH  SCHOOLS,  AND  BI- 
BLE CLASSES 

BY    THE    REV.    H.    HUMPHREY,    D.    D. 

Always  bear  it  in  mind,  that  more  than 
one  half  of  your  flock  are  under  twenty 
years  of  age,  and  that  the  tenderest  care 
of  a  shepherd  is  to  gather  and  feed  the 
lambs.  It  is  your  duty,  and  if  you  dis- 
charge it  faithfully,  it  will  be  your  great- 
est pleasure,  to  superintend  the  religious 
education  of  the  children  and  youth  of  your 
pastoral  charge.  While  you  are  preach- 
ing to  them  as  part  of  the  congregation 
from  Sabbath  to  Sabbath,  and  sometimes 
writing  sermons  on  purpose  for  them,  much 
more  will  remain  to  be  done.  The  chil- 
dren must  be  brought  nearer,  and  addressed 
in  a  more  familiar  style,  than  they  can 
ordinarily  be  from  the  pulpit.  The  truth 
must  be  presented  in  its  more  simple  and 
elementary  forms.  You  must  gather  the 
little  ones  about  you,  and  break  up  the 
bread  of  life  into  small  portions,  as  they 
can  receive  it. 

In  the  first  place,  then,  let  me  charge 
you  to  catechize  them.  This  you  may  do 
Both  on  the  Sabbath  and  on  week  days,  and 
I  would  advise  you  to  do  it  systematically. 
Whatever  method  you  adopt,  form  your 
plan,  and  announce  it  from  the  pulpit.  Let 
your  people  understand  that  it  is  your  in- 
tention to  meet  the  children  statedly,  at 
such  times  and  places  as  you  specify,  and 
that  you  rely  upon  the  co-operation  of  pa- 
rents to  aid  you  in  securing  their  punctual 
attendance.  I  would  recommend  neighbor- 
hood catechizing,  because  it  will  sometimes 
be  inconvenient  and  even  impossible  for  all 
the  children  to  come  together  in  one  place, 
and  they  ought  none  of  them  to  lose  the 


608 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


benefit  of  this  exercise;  but  you  should  by 
all  means  have  set  times  for  catechizing 
them  together  on  the  Sabbath.  I  confess  I 
feel  a  great  partiality  for  the  sanctuary,  as 
the  most  proper  place.  Perhaps  it  is  be- 
cause when  I  was  pastor  I  was  in  the  habit 
of  bringing  the  children  for  the  same  pur- 
pose into  the  body  pews,  several  times  in  a 
year,  after  the  regular  services  of  the 
Lord's  day.  I  know  not  how  much  of 
mere  feeling  there  may  have  been  in  it,  but 
there  was  always  to  me  a  sacredness  in  the 
associations  of  the  place,  which  added 
much  to  the  interest  and  solemnity  of  the 
exercise.  There  I  had  baptized  many  of 
them  in  the  name  of  the  Holy  Trinity  ; 
there  they  were  accustomed  to  listen  to  me 
from  the  pulpit ;  and  there  most  of  the  pa- 
rents would  remain  in  the  side  pews  to  hear 
what  I  had  to  say.  This  last  circumstance 
gave  me  a  fine  opportunity  of  saying  many 
things  to  fathers  and  mothers  through  their 
children,  which  I  could  scarcely  have  said 
with  equal  advantage  elsewhere.  If  this 
hint  should  strike  you  favorably,  I  hope 
that  wherever  you  collect  the  children  of 
your  congregation  to  catechize  them,  you 
will  induce  as  many  of  their  parents  to  at- 
tend as  you  can.  Generally  make  the 
exercise  short,  or  rather  contrive  to  make 
it  so  interesting,  that  the  time  may  seem 
much  shorter  than  it  really  is  ;  this  will 
make  both  parents  and  children  anxious  to 
come  again. 

If  children  are  catechized,  they  must 
have  catechisms  selected  for  them,  and 
must  commit  them  to  memory.  Quite 
young  children  want  something  more  simple 
than  those  who  are  a  few  years  older  ;  but 
I  think  the  fault  of  the  present  age  is  to 
simplify  too  much,  or  at  any  rate  to  confine 
the  child  too  long  to  the  mere  elements  of 
things.  The  order  of  nature  is  to  advance, 
to  expand,  to  "  leave  the  things  that  are 
behind,"  and  "  go  on  unto  perfection."  As 
yours  is  a  Presbyterian  church,  I  take  it 
for  granted  you  will  use  the  Assembly's 
Shorter  Catechism  for  the  older  children, 
whatever  more  simple  questions  and  an- 
swers you  may  select  for  the  younger. 
This  catechism  is  an  incomparable  sum- 
mary of  "sound  doctrine  ;"  and  the  objec- 
tion that  children  cannot  understand  it,  will 
weigh  but  little  with  any  one  who  believes 
that  their  memories  ought  to  be  early  stored 
with  clear  statements  and  accurate  defini- 
tions.    No  theory  of  early  religious  educa- 


tion can  be  more  erroneous,  than  that  which 
would  withhold  from  children  every  thing 
which  cannot  at  the  time  be  perfectly  un- 
derstood. I  might  confidently  appeal  to 
the  experience  of  all  who  have  enjoyed  the 
advantages  of  early  religious  instruction, 
and  profited  most  by  it,  that  much  which 
the  child  cannot  fully  comprehend  furnishes, 
by  being  laid  up  in  his  memory,  the  richest 
materials  for  intellectual  and  moral  im- 
provement in  after  life. 

I  must  be  allowed  to  add,  that  very  much 
will  depend  upon  the  manner  in  which  you 
conduct  your  catechetical  exercises.  Were 
you  to  content  yourself  with  asking  the 
naked  questions  as  they  occur  in  their  order, 
and  receiving  the  answers,  however  cor- 
rectly committed  by  the  children,  you  would 
but  very  imperfectly  discharge  your  duty. 
Almost  any  one  of  them  might  take  the 
catechism  and  do  the  same.  You  are  their 
pastor;  their  religious  guide  and  teacher. 
To  you  they  have  been  taught  to  look  for 
instruction.  Their  bright  eyes  are  upon 
you  ;  their  little  ears  are  open  ;  their  young 
hearts  are  tender.  You  ought,  therefore, 
to  prepare  yourself  thoroughly  for  the  ex- 
ercise ;  to  enter  into  it  with  all  your  heart ; 
to  ask  a  hundred  questions  growing  out  of 
the  lesson  ;  to  explain,  to  simplify,  to  illus- 
trate ;  and  in  one  word,  to  pour  in  as  much 
truth  as  can  be  profitably  received.  In 
this  way  you  will  keep  up  a  most  interest- 
ing acquaintance  with  the  rising  hopes  of 
your  congregation  ;  will  gain  the  love  and 
confidence  of  your  infant  charge  ;  and  will 
be  able  to  sow  much  precious  seed,  which, 
by  divine  refreshing,  may  spring  uj*  and 
bring  forth,  "  some  thirty,  some  sixty,  and 
some  a  hundred  fold." 

In  the  next  place,  let  the  .sabbath-school 
receive  a  large  share  of  your  pastoral  at- 
tention. I  know  you  cannot  take  it  upon 
your  own  shoulders  ;  it  will  not  be  expect- 
ed ;  the  burden  would  be  too  heavy.  You 
cannot  be  a  regular  teacher,  nor  the  im- 
mediate and  responsible  superintendent ; 
your  public  labors  on  the  Sabbath  will  not 
ordinarily  leave  you  either  time  or  strength 
for  the  service  ;  but  you  must  do  a  great 
deal  in  one  way  and  another,  or  your  school 
will  not  prosper.  You  must,  unless  you 
are  more  hif^hly  favored  than  most  pastors 
are,  be  the  life  and  soul  of  it,  or  it  will  have 
but  little  efficiency  ;  you  must  prepare  the 
machinery,  and  move  the  wheels,  if  you 
do  not  perform  the  work.     I  hope  you  have 


ON  CATECHETICAL  INSTRUCTION,  &c. 


609 


some  first-rate  men  in  your  church  with 
whom  you  can  advise,  and  who  will  be 
ready  to  second  you  in  all  your  plans  and 
efforts  ;  but  they  will  look  to  you  to  move 
first.  It  is  best  they  should.  There  must 
be  a  central  power  somewhere  ;  there  must 
be  a  head.  The  duty  properly  devolves 
upon  the  pastor  to  take  the  lead,  and  he 
must  not  decline  it.  In  order  to  bring  the 
importance  of  sabbath-school  instruction 
before  the  whole  congregation,  you  must 
preach  on  the  subject.  You  must  point  out 
its  advantages  ;  you  must  urge  upon  those 
who  are  competent,  and  who  may  be  ap- 
plied to  as  teachers,  the  duty  of  enlisting  in 
the  great  and  good  work  ;  and  exhort  pa- 
rents of  every  class  to  send  their  children 
seasonably  and  steadily.  You  must,  with 
the  best  advice  you  can  obtain,  select  the 
teachers,  and  secure  as  many  consistent, 
well-informed,  and  devoted  Christians  as 
possible.  If  a  sufficient  number  of  profess- 
ing Christians,  competent  to  the  task,  can- 
not be  found,  then  others  of  sober  minds 
and  unblemished  morals  must  be  enlisted  ; 
but  I  hardly  need  to  add,  that  no  individual 
should  ever  be  applied  to,  or  received  as  a 
teacher,  whose  moral  character  is  at  all 
doubtful. 

Though  you  cannot  take  charge  of  the 
school  yourself,  you  can  meet  the  teachers 
once  a  month,  or  oftener,  to  hear  their  re- 
ports, to  ask  their  opinions  upon  the  merits 
and  defects  of  text  books,  and  the  best 
methods  of  instruction  ;  to  discuss  and  an- 
swer questions,  and  to  give  them  familiar 
lectures  upon  such  topics  as  you  judge  will 
be  most  interesting  and  profitable. 

Let  me  earnestly  advise  you  also,  to 
meet  the  teachers  every  week,  when  it  is 
practicable,  and  go  over  the  lesson  with 
them  carefully  before  it  is  recited.  This 
will  give  them  opportunity  to  hear  your  ex- 
planations and  practical  remarks,  to  propose 
their  difficulties,  if  they  have  any,  and  will 
be  a  better  safe-guard  than  any  other, 
against  erroneous  expositions  of  scripture, 
and  those  discrepancies  of  instruction  which 
are  liable  to  creep  into  the  best-regulated 
school.  I  do  not  know  how  you  can  spend 
an  hour  in  the  week  to  better  advantage. 
If  the  teacher  alone  were  to  be  instructed 
and  benefited  by  it,  no  good  pastor  would 
grudge  the  time  or  the  trouble.  How 
much  less,  when  you  consider,  that  through 
the  teachers,  and  without  any  further  toil, 
you  are  communicating  religious  know- 
77 


ledge  to  all  the  children  of  your  congrega- 
tion ! 

Let  me  advise  you,  moreover,  to  keep 
your  eye,  as  it  were,  always  upon  the  school, 
though  you  should  rarely  be  present  through 
the  exercises.  It  will  task  your  strength 
but  a  little,  when  you  come  down  from  the 
pulpit  to  say  a  few  words  to  the  children, 
and  open  with  a  short  prayer.  You  can 
also  frequently  step  in  a  few  moments  be- 
fore the  public  service  begins,  and  when 
you  have  help,  you  can  spend  more  time, 
going  round  from  pew  to  pew,  listening  to 
some  of  the  recitations,  and  dropping  a  word 
here  and  there,  for  the  encouragement  both 
of  teachers  "and  pupils.  They  will  love  to 
see  you. 

If  there  should  be  any  occasion  for  it, 
give  your  advice  in  regard  to  the  ordinary 
length  of  the  exercise.  When  we  consider 
that  the  teachers  and  most  of  the  children 
attend  two  public  services  on  the  same  day, 
there  is  more  danger  of  making  the  sabbath 
school  too  long  than  too  short.  There  is 
danger  from  too  long  confinement  and  too 
great  fatigue.  The  health,  particularly 
of  female  teachers,  is  liable  to  be  impaired 
by  it.  Young  children  cannot  sit  so  long 
as  older  persons,  and  we  all  know  that 
even  adults  cannot  profit  under  the  best 
instruction,  when  the  confinement  becomes 
irksome. 

A  high  responsibility  will  devolve  upon 
you  in  the  choice  of  text  books.  There 
are  so  many  now  in  use,  that  it  will  take 
up  some  of  your  time  to  examine  and  com- 
pare them,  and  you  are  bound,  as  a  faithful 
pastor,  to  see  to  it  that  nothing  is  introduc- 
ed, which  militates  against  the  system  of 
divine  truth  which  is  taught  in  your  con- 
fession of  faith,  and  which  is  the  basis  of 
all  your  preaching.  Wo  to  the  church, 
where  the  weekly  ministrations  of  the  pas- 
tor are  counteracted  and  undermined  in 
the  sabbath  school.  "  A  house  that  is 
divided  against  itself  cannot  stand." 

One  suggestion  more,  and  I  will  pass  on 
to  other  topics.  It  will  require  a  good  deal 
of  time  and  perseverance,  to  hunt  up  all 
the  children  in  the  by-ways,  that  ought  to 
be  brought  into  your  sabbath-school,  and  to 
induce  their  parents  to  send  them.  Some 
of  this  labor  will  devolve  upon  you  ;  the 
teachers  cannot  do  it  all  ;  they  will  want 
your  influence,  which  when  personally  ex- 
erted, will  do  more  than  that  of  any  other 
man.     The  poor  and  the  ignorant  will  have 


610 


ON  REVIVALS,  PASTORAL  DUTIES,  &c. 


their  difficulties  and  objections  ;  their  chil- 
dren have  no  decent  clothes,  they  have  no 
books,  &c.,  &c.  These  difficulties  are 
easily  surmounted  ;  they  can  be  clothed, 
books  can  be  given  them,  their  reluctance 
can  be  overcome,  and  it  will  depend  very 
much  upon  your  personal  agency,  how 
many  of  them  shall  be  brought  into  the 
school,  and  rescued  from  the  filth,  and 
ignorance,  and  vice,  in  which  they  were 
perishing.  What  you  cannot  do  yourself 
to  make  them  decent  and  comfortable,  you 
can  induce  others  to  do,  and  thus  by  the 
grace  of  God  many  of  them  may  be  saved. 

From  the  sabbath-school,  the  \vay  is  short 
and  plain  to  the  bible-class.  If  it  is  your 
duty  to  catechize  the  children  of  your  con- 
gregation, and  to  see  that  they  are  well 
taught  in  the  sabbath-school  room,  it  is  no 
less  so  familiarly  to  instruct  the  young  peo- 
ple in  the  doctrines  and  duties  of  our  holy 
religion  in  the  bible-class.  To  do  justice 
to  this  branch  of  the  "  Pastoral  care"  would 
require  a  volume,  instead  of  a  few  hints  at 
the  close  of  a  letter.  In  some  of  the  rural 
congregations  of  New  England,  the  greater 
part  of  the  adults  who  attend  public  wor- 
ship, are  in  the  habit  of  forming  themselves 
into  classes  during  the  intermission,  for  mu- 
tual instruction  in  the  word  of  God  ;  and  it 
is  one  of  the  most  delightful  spectacles  that 
I  ever  witnessed.  In  these  classes,  those 
who  are  the  best  qualified  are  expected  to 
take  the  lead.  Perhaps  you  remember  an 
aged  and  pious  aunt  of  mine,  in  the  town 
where  our  family  originated.  When  she 
was  a  "  widow"  of  more  than  "  fourscore 
years,"  she  might  be  seen  every  sabbath  at 
the  head  of  her  class,  consisting  of  "  moth- 
ers in  Israel,"  some  of  whom  were  nearly 
as  old  as  herself !  Where  this  custom 
prevails,  it  is  not  expected  that  the  pastors 
will  regularly  teach  any  of  the  classes  ; 
though  it  is  exceedingly  gratifying  to  see 
them  occasionally  moving  about  from  one 
part  of  the  house  to  another,  and  to  unite 
with  them  as  they  offer  prayer,  for  the 
blessing  of  God  upon  this  method  of  study- 
ing the  scriptures. 

Such  bible-classes  as  a  pastor  is  expected 
to  organize  and  instruct,  are  composed  chief- 
ly, if  not  exclusively,  of  the  young  ;  and  in 
most  parts  of  the  land,  certainly  in  our  own 
denomination,  the  minister  would  be  thought 
extremely  delinquent,  who  should  not  have 
one  or  more  of  these  classes  always  under 
his  care.     I  have  no  very  definite  plan  to 


propose  for  your  adoption,  either  in  organ- 
izing or  teaching  such  classes.  The  more 
common  way  is,  to  invite  the  young  people 
of  both  sexes  to  meet  their  pastor  statedly 
for  religious  instruction.  Another  method 
is,  to  meet  the  two  sexes  separately.  I  have 
tried  both,  and  each  has  its  peculiar  advan- 
tages. I  have  reason  to  believe  that  I  never 
did  more  good  in  this  department  of  pastoral 
labor,  than  in  a  class  of  young  ladies  at 

P ,  where  I  passed  the  most  eventful 

years  of  my  ministry.  I  cannot  say  how 
others  may  view  the  subject,  but  as  far  as  I 
may  be  allowed  to  judge  from  my  own  ex- 
perience, it  is  better  occasionally  to  change 
from  one  form  of  organization  to  another, 
than  to  adhere  exclusively  to  any.  The 
young  are  fond  of  variety,  and  it  is  often 
wise  to  gratify  them. 

The  same  remark  holds  true,  in  regard 
to  modes  of  teaching.  Though  your  object 
ought  always  to  be  the  same,  viz.,  the  reli 
gious  instruction,  awakening,  and  conver- 
sion of  your  youthful  charge,  no  exclusive 
method  of  bringing  the  truth  to  bear  upon 
their  minds  is  prescribed  in  the  scriptures. 
This  year  you  may  take  up  the  shorter,  or 
the  larger  catechism,  giving  out  one  or  more 
questions  for  each  lesson,  requiring  the  class 
to  study  the  answers  thoroughly,  and  to  look 
out  the  references.  The  grand  aim  of  this 
exercise  should  be  to  indoctrinate  them — 
not  to  dictate  what  they  shall  believe — not 
to  intrench  in  the  slightest  degree  upon  the 
sacred  right  of  private  judgment,  but  to 
induce  them  to  search  the  scriptures  for 
themselves,  that  they  may  be  early  "  rooted 
and  grounded  in  the  truth."  The  next  year 
you  may,  if  you  think  it  expedient,  vary  the 
exercise  a  little,  by  giving  out  questions, 
referring  to  authorhies,  and  appointing  a 
certain  number  of  the  class  to  bring  in 
written  dissertations,  or  leaving  it  optional 
with  such  as  may  choose  to  write.  I  once 
tried  this  method  for  a  few  months  with 
considerable  advantage.  It  elicits  the  views 
of  the  older  and  more  intelligent  members 
of  the  class  ;  wakes  up  a  new  interest  in 
the  minds  of  all,  and  affords  you  an  excel- 
lent opportunity,  in  summing  up,  to  enlarge 
upon  the  difficult  parts  of  the  subject,  ob- 
viate objections,  and  settle  fundamental 
principles.  Another  method  is,  to  take  up 
a  gospel  or  an  epistle,  give  out  a  chapter  or 
part  of  a  chapter  for  a  lesson,  and  pursue 
this  course  till  the  book  is  finished.  By 
preparing  yourself  for  a  critical  and  prac- 


ON  CATECHETICAL  INSTRUCTION,  &,c. 


611 


tical  exposition  of  each  lesson  before  it  is 
dismissed,  you  will  secure  the  double  ad- 
vantage of  enriching  your  own  mind  with 
divine  knowledge,  and  imparting  it  to  the 
juvenile  members  of  your  church  and  con- 
gregation. I  might  easily  enlarge  on  this 
head,  and  recommend  other  methods  of 
imparting  Bible  instruction  to  your  classes  ; 
but  your  own  good  judgment,  enlightened 
by  experience,  will  suggest  them.  There 
are  then,  as  we  have  seen,  three  nurseries 


of  the  church, — the  family,  the  sabbath- 
school,  and  the  bible-class,  on  which  you 
should  keep  your  eye,  and  the  care  of  which 
will  either  mediately  or  immediately  de- 
volve upon  you  as  the  pastor.  If  you  are 
faithful,  and  God  adds  his  blessing,  though 
you  should  not  live  to  gather  the  full  har- 
vest, some  other  man  will  no  doubt  enter 
into  your  labors,  and  reap  it  after  you,  that 
"  both  he  that  soweth  and  he  that  reapeth 
may  rejoice  together." 


INDEX 


TO  THE  AUTHORS  OF  THE  ESSAYS  ON  THEOLOGICAL  STUDY,  COMPOSITION 

OF  SERMONS,  ETC. 


The  Articles  marked  S.  S.  signify  Single  Sermons,  O.  C.  Ordination  Charges. 


Appleton,  Rev.  Jesse,  late  President  of  Bowdoin 
College,  U.  S.,  on  "  The  Value  of  Time,"  p.  429. 
From  his  Works,  2  vols.  8vo.  American  Edi- 
tion. 

Barnes,  Rev.  A.  on  "  The  Theory  of  Religious 
Revivals,"  p.  565.  From  American  National 
Preacher. 

Baxter,  Rev.  Richard,  on  "  Intense  Ardor,"  p. 
532.     From  the  Reformed  Pastor. 

"  An  earnest  Appeal  on  a  faithful  Dis- 
charge of  the  work  of  the  Ministry,"  p.  551. 
From  the  Reformed  Pastor. 

Benson,  Rev.  Joseph,  on  "  Winning  Souls,"  p.  538. 
Sermons. 

Besplas,  Abbe,  on  "  The  Action  of  the  Pulpit,"  p. 
485.     From  Essays  on  Pulpit  Eloquence. 

Binney,  Rev.  T.  on  "  Holy  Emulation,"  p.  528.  S.S. 

Birt,  Rev.  C.  A.,  A.  M.  on  the  "  Importance  or  a 
Devotional  Spirit,"  p.  510.  S.  S. 

Brown,  Rev.  John,  of  Haddington,  on  "  Reflec- 
tions of  a  Candidate  for  the  Ministerial  Office," 
p.  414.     From  Christian  Student. 

Brownjlee,  Rev.  Dr.  "  An  Appeal  on  Cherishing 
Revivals,"  p.  587. 

Cecil,  Rev.  R.,  A.M.  on  "  A  Minister's  Qualify- 
ing himself  for  his  Office,"  p.  496.  From  the 
Christian  Ministry  by  W.  Innes. 

Chalmers,  Rev.  Thomas,  D.D.  on  "  Theology," 
p.  398.     From  Lectures  to  his  Divinity  class. 

on  "  The  Ethics  of  Theology,"  p.  400. 

on  "  The  Regulation  of  the  Thoughts,"  p. 

431. 

Clarke,  Rev.  A.,  LL.D.  on  "The  Call  to  the 
Ministry,"  p.  410.     From  his  Works,  vol.  12. 

on  "  The  Choice  of  Texts,"  p.  459. 

on  "  Expounding  the  Scriptures,"  p.  465. 

Cogswell,  Dr.  on  "  Traits  of  Character,  Mental 

and  Moral,"  p.  433.     From   Boston  U.  S.  Re- 
ligious Magazine. 
Collyer,  Rev.  Dr.  on  "  Divinity  of  the  Christian 
Ministry,"  p.  403.  S.  S. 

on  "  Qualifications  for  the  Ministry,"  p.  407. 

O.  C. 

on  "  The  Connection  of  the  Ministry  with 

Divine  Revelation,"  p.  403.  S.  S. 

on  "  The  Spiritual  Graces  of  the  Christian 

Minister,"  p.  501.  O.  C. 

on  "  Sound  Doctrine,"  p.  525.  O.  C. 


Doddridge,  Rev.  P.,  D.D.  on  "  Rules  for  the  Com- 
position of  a  Sermon,"  p.  448.  From  Lectures 
on  Preaching,  &c. 

on  "  The  Choice  of  Subjects,"  p.  456. 

on  "  Public  Prayer,"  p.  489. 

on  "  General  Pastoral  Visitations,"  p.  606. 

Dore,  Rev.  J.  on  "  The  Cross  of  Christ  the  Sum 

of  Evangelical  Preaching,"  p.  521.  S.  S. 
Eades,  Rev.  John,  on  "  The  Call  to  the  Ministry," 
p.  411.     From  Eades'  Gospel  Ministry,  1787. 

on  "  The  Eloquence  of  the  Pulpit,"  p.  465. 

Edmonson,  Rev.  J.,  A.M.  on  "  Rules  for  the  Com- 
position of  a  Sermon,"  p.  450.  From  Essay  on 
the  Christian  Ministry,  1828. 

EwiNG,  Rev.  Greville,  on  "  Work  of  the  Ministry 
in  connection  with  its  Encouragements  and  Re- 
wards," p.  518.  S.  S. 

Fordyce,  David,  on  "  The  History  of  the  Art  of 
Preaching,"  p.  439.  From  Eloquence  of  the 
Pulpit. 

Fordyce,  Rev.  James,  on  "  A  Natural  Manner, 
&c.  in  Preaching,"  p.  444. 

Franck,  Rev.  A.  H.,  D.D.  "  Concerning  the  most 
Useful  Way  of  Preaching,"  p.  532. 

Grindrod,  Rev.  E.  on  "  Personal  Piety,"  p.  499. 
From  Address  to  Preachers  received  into  the 
Wesleyan  Connection. 

Hall,  Rev.  R.,  A.M.  on  "  The  Difficulties  of  the 
Christian  Ministry,"  p.  446.  Hall's  Works,  8vo. 

Halyburton,  Rev.  Thomas,  Experience  of,  p.  418. 
From  Brown's  Christian  Student  and  Pastor. 
1781. 

Hannah,  Rev.  J.,  D.D.  on  "The  Study  of  the 
Evidences  of  Christianity,"  p.  428.  From  Let- 
ters to  a  Young  Preacher. 

Harris,  Rev.  John,  D.D.  on  "  Learning  of  the 
Christian  Ministry,"  p.  405.  S.  S. 

Henry,  Rev.  M.  on  "  Serious  Self-examination  be- 
fore Ordination,"  p.  419.  From  Memoirs  of 
Matthew  Henry,  by  J.  B.  Williams,  Esq.  1829. 

on  "  Scriptural   Preaching,"  p.  520.     From 

Miscellaneous  Works. 

Hopkins,  Dr.  on  "  The  Connection  of  Science  witht 
Pulpit  Ministrations,"  p.  494.  From  the  Evan- 
gelist. 

Humphrey,  Rev.  H.,  D.D.  on  "The  Division  of 
Sermons,"  p.  463.  From  Letters  to  a  Son  in 
the  Ministry.     New  York,  1842. 


614 


Humphrey,  Rev.  H.,  D.D.  on  "  Public  Prayer," 
p.  491. 

on  "  Ministerial  Seriousness,"  p.  504. 

on  "  Promoting  and  Conducting  Revivals  of 

Religion,''  p.  568. 

on  "  Pastoral  Qualifications,"  p.  589. 

on     "  Catechetical     Instruction,     Sabbath 

Schools,  and  Bible  Classes,"  p.  607. 

Innes,  Rev.  J.  B.  on  "  Eminent  Ministerial  Piety," 
p.  500.  S.  S. 

Jay,  Rev.  William,  on  "  The  Design  of  the  Chris- 
tian Ministry,"  p.  404.  S.  S. 

on  "  Ministers  Savours  of  Christ,"  p.  524. 

S.  S. 

James,  Rev.  J.  A.  on  "  Exemplary  Diligence," 
p.  437.  O.  C. 

on  "  Personal  Piety,"  p.  498.  O.  C. 

on  "  Revivals  of  Religion,"  p.   555.     From 

Introductory  Essay  of  Sprague's  Lectures  on 
Revivals. 

Jerram,  Rev.  C,  A.M.  on  "  A  plain  and  affec- 
tionate Manner  of  Preaching,"  p.  531.  S.  S. 

Mason,  Rev.  J-,  A.M.  on  "  Elocution,  or  Pro- 
nunciation," p.  476.  From  Essay  on  Elocu- 
tion. 

Newton,  Rev.  J.  on  "  Ministerial  Study,"  p.  409. 
From  his  Works. 

Oemler,  Rev.  Christian,  on  "  The  Pastor  in  the 
Sick-Room,"  p.  591.  From  a  Translation  by 
Rev.  Albert  Helffenstein,  Sen.     New  York. 

Parsons,  Rev.  E.  on  "  Public  Prayer,"  p.  493.  O.  C. 

on  "  An  excellent  Spirit,"  p.  505.  O.  C. 

Pearsall,  Rev.  R.  on  "  Preaching  Christ  in  con- 
nection with  Practical  Subjects,"  p.  522.  S.  S. 

Pike,  Rev.  J.  G.  on  "  Acquisition  of  Knowledge 
to  bear  on  the  Ministry,"  p.  409.  From  the 
Christian  Ministry  Contemplated,  &c.  1839. 

on  "  Importance  of  a  Devotional  Spirit,"  p. 

511. 


Porter,  Rev.  E.,  D.D.  of  Andover,  United  States, 
on  "  Rules  of  Conduct  adopted,"  p.  424.  From 
Memoir  of,  by  Lyman  Matthews,  Boston,  U.  S. 
1837. 

on  "  The  Division  of  Sermons,"  p.  460.  From 

Lectures  on  Homiletics  and  Preaching. 

on  "  Greatness  of  the  Preacher's  Work,"  p. 

514. 

Ranken,  Rev.  A.,  D.D.  of  Glasgow,  on  "  Theolo- 
gy," p.  395.  From  Institutes  of  Theology. 
Glasgow,  1822. 

Reed,  Rev.  A.,  D.D.  on  "  Human  systems,"  p. 
438.  O.  C. 

on  "  Simplicity  of  Purpose,"  p.  507.  O.  C. 

on  "  Responsibility  of  the  Ministerial  Work," 

p.  516.  O.  C. 

Ryland,  Rev.  John,  D.D.  on  "  Obstructions  of  the 
Work  of  the  Ministry,"  p.  515.  S.  S. 

Sherman,  Rev.  J.  "  Ministerial  Imitation  of 
Christ,"  p.  509.  O.  C. 

Skinner,  Rev.  T.  H.  on  "  The  Study  of  the  Bible," 
p.  426.     From  Aids  to  Preaching  and  Hearing. 

Stockton,  Rev.  Owen,  on  "  Experience  of,"  p. 
416.  From  Brown's  Christian  Student  arid 
Pastor. 

Wardlaw,  Rev.  R.,  D.D.  on  "  Affectionate  Ten- 
derness," p.  530.  S.  S. 

Wayland,  Rev.  F.,  D.D.  President  of  Brown  Uni- 
versity,  U.  S.  on  "  The  effects  of  Ardent  Piety 
on  the  powers  of  the  Mind,"  p.  435.  From 
Discourses,  Boston,  U.  S.  1833. 

Wills,  Rev.  B.  on  "  Ministry  a  Spiritual  Work," 
p.  512.  S.  S. 

Wilson,  Right  Rev.  D.,  Bishop  of  Calcutta,  on 
"  Sound  Doctrine,"  p.  527.  From  Introductory 
Essay  to  Baxter's  Reformed  Pastor. 

WiNSLOw,  Rev.  O.  on  "  Ministerial  Humility,"  p. 
502.  From  "  Eminent  Holiness  essential  to  an 
Efficient  Ministry."     London,  1843. 


INDEX  TO  THE  TEXTS 

OF 

SKETCHES  AND  SKELETONS  OF  SERMONS, 

IN  THE 

PULPIT  CYCLOPJIDIA. 


GENESIS. 

Chap.         Ver.  Page. 

1  1  43 

1  27  304 

2  7  45 

2  7-9  53 

3  23, 24  55 

4  1  307 
4            9  204 

15  1  178 

17  1  39 

28  20-22  174 

32  24,25,  (fcc.  312 
47  8, 9  313 
49  4  227 

EXODUS. 

3  2  318 

13  21  319 

15  11  29 

20  7  214 

23  2  213 

33  19  33 
35  29  144 

LEVITICUS. 

10  3  187 

NUMBERS. 
23  10  393 

23  20  151 

DEUTERONOMY. 

4  35  28 

5  29  268 

6  6-9  281 
U  21  257 
28  1  132 
32  4  31 

JOSHUA. 

24  15  207 
24          15  211 

JUDGES. 
13        22,23        321 

RUTH. 
2        11, 12        322 


1  SAMUEL. 

Chap.  Ver.  Page. 

22  2  328 
30            6  326 

2  SAMUEL. 

6  20  331 

9  3  329 

23  5  241 

1  KINGS. 

4  29  148 

8  27  334 

19  4  323 

2  KINGS. 

6  15-17  325 

18  6, 7  337 

20  1-6  338 
20  1-6  340 

1  CHRONICLES. 

28  9  332 

29  15  276 

2  CHRONICLES. 
32  25  341 
34            3  210 

NEHEMIAH. 

9  6  285 


23 
31 
34 


1 
1 
8 
10 
17 
31 
34 
35 
36 
37 
39 


JOB. 

34  248 

14  199 

33  284 


PSALMS. 
1-3 
2 

4 

4 

4 
19 
13 
27 

7 
1-6 

4 


230 

22 

50 

269 

239 

34 

&22lt 

233 

36 

287 

193 


Chap. 
43 
45 
50 
56 
62 
68 
74 
79 
81 
85 
86 
87 
109 
116 
116 
116 
119 
122 
137 
138 


PSALMS. 

Ver.  Page. 

3  11 

2  69 

2  139 

12, 13  336 

12  36 

17  44 

22  300 

8  150 

7  157 
6  301 

5  40 
12  161 
21  152 

2  161 

6  159 
15  195 
11  23 

8  143 
5, 6  141 

8  247 


PROVERBS. 
11        24,25  215 

11  30  111 

16  33  48 

18  10  42 

19  2  279 

ECCLESIASTES. 
1  2  191 

7  2  194 

SOLOMON'S  SONG. 
6  10  156 


1 
1 

8 
12 
28 
33 
43 
45 
46 
52 
58 


ISAIAH. 
3 

18 

20 
1 

17 

17 

21 
9 

13 

13,  &.C. 
13,  14 


120 
270 

24 
297 
267 
172 
253 
266 
138 

67 
206 


ISAIAH. 

Chap.  Ver.  Page. 

62  1  254 

63  1  70 

64  6  190 

JEREMIAH. 

4  14  220 

8  20  202 

15  16  18 
17  9  56 
23  5  85 
23  28  342 
33  3  162 

EZEKIEL. 
1  26  72 

16  5, 6  60 
29  20  147 
33  11  303 
37    1-10    346 

DANIEL. 

4  34, 35  47 

HOSEA. 

6  3  5 

12  6  155 

AMOS. 
6  1  224 

JONAH. 
3  9  295 

MICAH. 

5  2  75 

6  8  186 

HABAKKUK. 


2 
20 


175 
259 


ZECHARIAH. 
13  1  92 

MALACHI. 
3  8  225 

3  14  146 


616 


INDEX  TO  THE  TEXTS. 


MATTHEW. 

LUKE. 

1  CORINTHIANS. 

2  THESS. 

Chap. 

Ver. 

Page. 

Chap. 

Ver. 

Page. 

Chap.          Ver.              Page. 

Chap. 

Vei".             Page. 

7 

29 

81 

19 

10 

260 

1          21                7 

3 

5             153 

8 

2-4 

367 

19 

37-40 

376 

7          30            180 

3 

15            293 

8 

5-10 

370 

22 

31,32 

236 

7          30            182 

9 

9 

361 

23 

28 

91 

7          30            183 

1  TIMOTHY. 

11 

11 

350 

23 

33 

99 

7          31            185 

1 

15            349 

11 

11 

352 

23 

42,43 

383 

8            6              27 

2 

1             167 

11 

12 

245 

24 

50,51 

103 

9          16                1 

2 

5              66 

12 

20 

293 

10          13            275 

6 

16            217 

12 

30 

115 

JOHN. 

10          15              10 

15 

21-28 

362 

1 

11,12 

117 

10          33            113 

2  TIMOTHY. 

16 

24 

272 

1 

46 

208 

15            4,           101 

1 

7                8 

18 

15-18 

292 

3 

17 

73 

1 

12            291 

22 

11-13 

355 

5 

2 

364 

2  CORINTHIANS. 

3 

16,17          15 

22 

14 

118 

5 

36 

82 

1          21            288 

22 

21 

151 

6 

68 

107 

1          22            290 

HEBREWS. 

25 

1 

377 

8 

12 

262 

4          16            277 

7 

21               84 

25 

1 

378 

9 

25 

135 

5          11            203 

7 

25             104 

25 

23 

197 

12 

31 

94 

5             9             158 

10 

25             273 

27 

19 

78 

12 

32 

96 

5           13             114 

11 

4            305 

27 

24 

97 

13 

17 

282 

6           10            256 

11 

5             308 

28 

19 

62 

14 

22 

154 

6           16             240 

11 

8-10         311 

15 

15 

80 

11 

17             310 

MARK. 

16 

31 

131 

GALATIANS. 

11 

24-26         316 

5 

25,  &.C. 

326 

17 

17 

12 

2          20              86 

12 

16,17        315 

5 

36 

368 

17 

21 

251 

3           10              58 

12 

6 

263 

17 

24 

88 

4         4, 5             76 

JAMES. 

18 

40 

89 

6            2            179 

1 

25             243 

LUKE. 

20 

29 

129 

1 

27                4 

1 

68,69 

348 

EPHESIANS. 

5 

16             165 

2 

40 

79 

ACTS. 

1  11             134 

2  11,12         231 

5 

19,20          110 

8 
9 

38, 39 
55 

366 
219 

2 

42 

137 

1  PETER. 

10 
10 
10 
10 
10 
11 
12 

26 
36,37 
40,41 

42 

42 

21,22 

5 

26 
380 
358 
359 
360 
385 
200 

3 
3 
5 

12 
17 

19 
19 
29 
12 
22 

ROMANS. 

122 
125 
345 
171 

228 

3           12            234 

3  19            106 

4  3             250 

5  14            264 

PHILIPPIANS. 

2          21            278 

1 
1 
3 
3 

4 
4 

8  244 
19            100 

7  169 
15            294 

7  189 
18            232 

12 

48 

343 

2 

4 

37 

4            4             235 

2  PETER. 

14 

21 

353 

5 

1 

123 

4            9             177 

1 

16              16 

15 

11 

371 

5 

18 

59 

15 

11 

373 

8 

14 

127 

COLOSSIANS. 

JUDE. 

15 

11 

374 

8 

28 

391 

1          28            298 

3                2 

16 

29 

19 

9 

5 

63 

3          16              20 

17 

5 

160 

9 

22 

386 

REVELATION. 

18 

1 

164 

9 

23 

388 

1  THESS. 

1 

11            109 

18 

10-14 

381 

12 

12 

170 

4            7            128 

6 

2            389 

THE  END. 


Date  Due 

irli'^ 

l» 

r- 

J...      .    O'^ 

J-l  1  -^^ 

^^ 

<$) 

